As well for that that place is the best place and so best for the best hope as that there is in this hope a speciall cordiall vertue against the fainting of the heart as indeed it is cor cordis the very heart of the heart and whereby the heart it selfe is more heartned IOB found it so So did Saint Paul when he grew out of heart Put his hand in his bosome tooke out this Hope lookes upon it presently saith propter quod non deficimus 2. Cor. 4.16 And when Timothee was in the like deliquium he applies to him What man Memento Remember CHRIST is risen and we shall rise and see GOD 2. Tim. 2.8 an amends for all we can suffer as a speciall receipt against all cardiaque passions But in choosing this place Iob's minde was specially to except to the braine where commonly men lodge it and are mistaken it is not the right place Scio there if you will in the braine It is the place of memorie But Spero in the heart the place of affection namely feare and till the heart be the lesse fearefull and the more cheerefull for it it is not where it should be not layed in the right place Nay not Scientia cerebri knowledge is not best neither not in the braine Scientia Sinus and corde creditur best when it hath his rest there When knowledge in the heart and hope in the reines Rom. 10 10. and He that searcheth heart and reines may there finde them Erre not then in laying it up in the head or any where but whither Iob carried it and where he layed it in the bosome To end because we be speaking of a hope to be layed up in our bosome it falleth out very fitly that even at this time festum spei the Church offereth us a notable pledge and earnest of this hope there to bestow Ioh. 6 24. Even the holy Eucharist The flesh wherein our Redeemer was seene and suffered and payed the price of our redemption and together with it the holy Spirit Eâ—hes 4.30 whereby we are sealed to the great day of our redemption To the laying up of which earnest of our hope and interest in all these we are invited at this time even literally to lodge and lay it up in our bosome We shall be the neerer our Scio if we tast see by it how gratious the Lord is the neerer our Spero if an earnest or pledge of it be layed up within us the neerer our redemption if we have within us the price of it and the neerer our resurrection they be his owne words He that eateth my flesh and drinketh Ioh. 6.54 c. hath eternall life and I will raise him up at the last day So dwell we in Him and He in us we in Him by our flesh in Him and He in us by His flesh in us Thereby drawing life from Him the second as we doe death from the first Adam But this hope hath this propertie saith S. Iohn it will mundifie the place where it lyeth Every one that hath this hope clenseth himselfe 1. Ioh. 3.3 which place by vertue of it we shall so cleane Vt videatur in carne nostrâ Deus that the life of Iesus may be manifest in our flesh and all men see the vertue of His resurrection to have His worke in us by our rising out of the old dustie conversation to newnesse of life His resurrection and the power of it being exemplarily seene in our flesh our end shall be to see Him in our flesh and that nobis not contra nos for our eternall ioy and comfort And then have we the feast in kinde and as much fruit of it as either Patriarch or Apostle can wish us Which that we may pray we to Him c. A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XXIIII of March A. D. MDCXI being EASTER DAY and being also the day of the Beginning of His Maiestie's most Gracious Reigne PSAL. CXVIII VER XXII The Stone which the Builders refused the same Stone is become or made the Head of the Corner THE Stone which the Builders refused saith the Prophet David This is the Stone which ye Builders refused saith the Apostle Peter And saith it Act. 4 11. of CHRIST our SAVIOVR Hic est lapis He is the Stone And saith it to Caiaphas and the rest that went for Builders We know then who this Stone is and who these Builders be to begin with And in the very same place Act. 4.10 the same Apostle telleth us further what is meant by Refused and what by made Head of the Corner Quem vos whom ye denied and crucified that was His refusing And then Quem Deus whom GOD hath raised againe from the dead that was His making Caput Anguli Refused when Three daies agoe Made Head when This very day for Hic est dies followeth straight within a verse This is the Day Ver. 24. Which Day there is not one of the Fathers that I have read but interpret it of Easter Day And so we have brought the Text and the Time togither We know who is the Stone CHRIST Who the Builders Caiaphas and those with him When refused In His Passion When made Head at His Resurrection that is this day which day is therefore at the 27. verse said to be Constitutus dies solennis made a solemne Feast day In condensis on which the Church to stand thick and full Vsque ad cornuâ— Altaris even up to the very Corners of the Altar This I take it is a good warrant for our Church to make this Psalme a select choise Psalme for this Day as peculiar and pertinent to the Feast it selfe And a good warrant for us so to applie it It is the HOLY GHOST 's owne application by the mouth of Saint Peter we may boldly make it ours 2. 〈◊〉 19. But though this be the cheef sense yet is it not the onely The cheefe it is for the Spirit of Prophecie is in it which is the testimonie of IESVS Yet not the onely for according to the letter we cannot deny but that originally it was meant of David He was a Stone too and in His time refused yet after raised by GOD to the highest place even to be King over His people The Chaldee Paraphrast the oldest we have is enough for this thus he turneth the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Child whom the chiefest men oppugned He of all the sonnes of I sâ—ai was made Ruler of Israël A second sense then it hath of David And by analogie it will beare a third and will sort with Ours or with any Prince in like manner banded against and sought to be putt by as He and yet after brought by God to the same place that David was To any such it will well agree and be truly verified of him and rightly applied to him And I confesse I chose
before and then that which is now life shall be then no life And then what is it the neerer What if Adam had lived till this morning what were he now the neerer Yet for all that as short and fraile as it is we do what possibly man can do to eeke it still and think our selves jolly wise men when we have done though we die next yeare after for all that If then with so great labour diligence earnestnesse endeavour care and cost we busy our selves sometimes to live for a while how ought we to desire to live for ever if for a time to put death away how to take death away cleane You desire life I am sure and long life and therefore a long life because it is long that is commeth somewhat neerer in some degree to aeternall life If you desire a long lasting life why doe you not desire an ever lasting life If a life of many yeares Psal. 101.28 which yet in the end shall faile why not that life whose yeares shall never faile If we say it is lack of witt or grace when any man runnes in danger of the law of man whereby haply he abridges himselfe of halfe a douzen yeares of his life what wit or grace is there wilfully to incurre the losse of aeternall life For indeed as in the beginning we sett downe it is a matter touching the losse of aeternall life we have in hand and withall touching the paine of aeternall death It is not a losse onely for we cannot lose life and become as a stone free from either if we leese our hold of this life aeternall death taketh hold upon us If we heape not up the treasure of immortalitie we heape up the treasure of wrath against the day of wrath Rom. 2.5 Act. 8.20 If your wealth be not with us to life pecunia vestra vobiscum est in perditionem We have not farre to seeke for this For if now we turne our deafe eare to this Charge Verse 9. you shall fall into tentations fear ye not that Into many foolish and noisome lusts nor feare ye that neither yet feare whither these lead which drowne men inperdition and destruction of body and soule Feare ye not these doth the Lord thunder thus and are ye not moved Quibus verbis te curabo I know not how to do you good But let aeternall life prevaile Sure if life come not death comes There is as much said now not as I have to say but as the time would suffer Onely let me in a few words deliver the charge concerning this and so I will breake up the Court for this time And now Right Honourable beloved c albeit that according to the power that the Lord hath given us I might testifie and charge you in the presence of GOD the Father who quickeneth all things and of the Lord Iesus who shall shew himselfe from heaven with His mighty Angells in flaming fire rendring vengeance to them not onely that know not GOD but to them also that obey not the Gospell of our Lord IESVS CHRIST that ye thinke upon these things which you have heard to do them yet humanum dico for your infirmitie I will speake after the manner of men the nature of a man best loveth to be dealt withall and even beseech you by the mercies of GOD even of GOD the Father who hath loved you and given you an everlasting consolation and a good hope through grace and by the comming of our Lord IESVS CHRIST and our assembling unto Him that you receive not this Charge in vaine that ye account it His charge and not mine received of Him to deliver to you Looke not to me I beseech you in whom whatsoever you regard countenance or learning years or autoritie I do most willingly acknowledge my selfe farr unmeet to deliver any more meet a great deale to receive one my selfe save that I have obteined fellowship in this businesse in dispensing the Mysteries and delivering the Charges of the Lord. Looke not on me looke on your owne soules and have pitie on them Looke upon heaven and the Lord of heaven and earth from whom it commeth and of whom it will be one day called for againe Surely there is a heaven Surely there is a hell Surely there will be a day when enquirie shall be made how we have discharged that we have received of the Lord and how you have disâ—â—â—rged that you have received of us in the Lord's Name Against which day your consciences stand charged with many things at many times heard Wisd. 1.12 O seeke not death in the error of your life deceive not your selves think not that when my words shall be at an end both they shall vanish in the aire and you never heare of them againe Surely you shall the day is comming when it shall be required againe at your hands A fearefull day for all those that for a little riches thinke basely of others upon all those that repose in these vaine riches as they shall see then a vaine confidence upon all those that enjoy onely with the belly and the backe and doe either no good or miserable sparing good with their riches whose riches shall be with them to their destruction Beloved when your life shall have an end as an end it shall have when the terror of death shall be upon you when your soule shall be cited to appeare before GOD in novissimo I know and am perfectly assured all these things will come to mind againe you will perceive and feele that which possibly now you do not The devill 's charge commeth then who will presse these points in another manner then we can then it will be too late Prevent his charge I beseech you by regarding and remembring this now Now is the time while you may and have time wherein and abilitie wherewith thinke upon it and provide for aeternall life you shall never in your life stand in so great need of your riches as in that day provide for that day and provide for aeternall life It will not come yet it is true it will be long in comming but when it comes it will never have an end This end is so good that I will end with aeternall life which you see is Saint Paule's end It is his and the same shall be my end and I beseech GOD it may be all our ends To GOD immortall invisible and onely wise GOD who hath prepared this eternall life for us who hath taught us this day how to come unto it whose grace be ever with us and leave us not till it have thereto brought us the Father the Sonne and the Holy Ghost be all glorie power praise and thanksgiving now and for ever AMEN One of the Sermons upon the II. COMMANDEMENT PREACHED IN THE PARISH Church of S t. GILES Cripplegate Ian. IX AN. DOM. MDXCII ACTS CHAP. II. VER XLII And they continued in the APOSTLE'S Doctrine and Fellowship and Breaking of
Gerson you would not wish to finde Iehova iustitia nostra better or more pregnantly acknowledged then in them you shall finde it But this is by vertue of this Ecce Rex faciet judicium out of whose sight when we be we may fall into a phansie or as the Prophet saith we may have a dreame of Iustitia nostra à IEHOVA Ver. 27. But framing our selves as before him we shall see it is not that righteousnesse will consist there but we must come to Iustitia nostra in Iehova It is the onely way how to settle the state of this controversie aright and without this we may well misse of the interpretation of this Name And this they that doe not or will not now conceive the Prophet telleth them after at the XX. Verse quòd in novissimo intelligetis plane at the end they shall understand whither they will or no. And indeed to doe them no wrong it is true that at this Iudgement-seate so farr as it concerneth the satisfaction for sinne and our escaping from aeternall death the Church of Rome taketh this Name aright and that terme which a great while seemed harsh unto them now they finde no such absurditie in it That Christ's righteousnesse and merits are imputed to us So saith Bellarmine Et hoc modo non esset absurdum si quis diceret nobis imputari Christi justitiam merita cum nobis donentur applicentur ac si nos ipsi Deo satisfecissemus And againe De Iustif◠2.20 ◠11 Solus CHRISTVS pro salute nostrâ satisfacere potuit re ipsâ ex iustitiâ satisfecit illa satisfactio nobis donatur applicatur nostra reputatur cum Deo reconciliamur justificamur So saith Stapleton Illa sané iustitia quâ satisfecit pro nobis per communicationem sic nostra est ut perinde nobis imputetur De Iustifi 7.9 ac si nos ipsi sufficienter satisfecissemus in as full termes as one would wish So that this point is meetly well cleered now Thus they understand this Name in that part of righteousnesse which is satisfactorie for punishment and there they say with us as we with Esai in Iehova Iustitia nostra But in the positive Iustice or that part therof which is meritorious for reward there fall they into a phansie they may give it over and suppose that Iustitia à Domino a righteousnesse from GOD they graunt yet inhaerent in themselves without the righteousnesse that is in Christ will serve them whereof they have a good conceipt that it will endure GOD'S iustice and standeth not by acceptation So by this meanes shrinke they up this Name and though they leave the full sound yet take they halfe the sense from it Now as for us in this point of Righteousnesse if we both goe no further then the former of taking away sinne then as much as we strive for they doe yield us And therein we thinke we have cause to blame them justly for not contenting themselves with that which contented the Prophet a Esai 27.9 Hic est omnis fructus marke that omnis ut auferatur peccatum c Mat. 1.21 Which contented Saint Iohn Baptist b Ioh. 1.29 Ecce Agnus Dei qui tollit peccata mundi Which contented the Angel Hic servabit populum suum à peccatis eorum Which contented the Fathers Saint Augustine d De verb Apost 16. Puto hoc esse iustus sum quod peccator non sum Saint Bernard e In Cant. 22 Factus est nobis iustitia sapientia c. Sapientia in predicatione iustitia in peccatorum absolutione So that to be absolved from sinne with him is our righteousnesse And yet more plainly in his CXC Epistle to Innocentius the Pope himselfe Vbi reconciliatio ibi remissio peccatorum Et quid ipsa nisi iustificatio Which the very name and nature of a judgment-seat doth give which proceedeth onely in matters paenall And as we blame them for that so likewise for this no lesse that if they will needs have it a part of justice they allow not CHRIST'S Name as full in this part as in the former For there they allow imputation but heere they doe not For I aske what is the reason why in the other part of satisfaction for sinne we need CHRIST'S Righteousnesse to be accompted ours The reason is saith Bellarmine Non acceptat Deus in veram satisfactionem pro peccato De Iustifi 2.25 nisi iustitiam infinitam quoniam peccatum offensa est infinita If that be the reason that it must have an infinite satisfaction because the offense is infinite we reason á pari there must also be an infinite merit because the Reward is no lesse infinite Els by what proportion doe they proceed or at what beame doe they weigh these twaine that cannot counterpeize an infinite sinne but with an infinite satisfaction and thinke they can weigh downe a reward every way as infinite with a merit to say the least surely not infinite Why should there be a necessarie use of the sacrifice of CHRIST'S death for the one and not a use full as necessarie of the oblation of His life for the other Or how commeth it to passe that no lesse then the one will serve to free us from aeternall death and a great deale lesse will serve to entitle us to aeternall life Is there not as much requisite to purchase for us the crowne of glorie as there is to redeeme us from the torments of hell VVhat difference is there are they not both aequall both alike infinite VVhy is his death allowed solely sufficient to put away sinne and why is not his life to be allowed like solely sufficient to bring us to life If in that the blessed Saints themselves were their sufferings never so great yea though they endured never so cruell martyrdome if all those could not serve to satisfie GOD'S justice for their sinnes but it is the death of Christ must deliver them is it not the very same reason that were their merits never so many and their life never so holy yet that by them they could not nor we cannot challenge the reward but it is the life and obedience of Christ that de justitiâ must procure it for us all For sure it is that Fini ti ad infinitum nulla est proportio Especially if we add heerunto that as it cannot be denied but to be finite so withall that the Auncient Fathers seeme further to be but meanely conceipted of it A reckoning it not to be full but defective not pure but defiled and if it be judged by the just Iudge Districté or cum districtione examinis they be Saint Gregorie's and Saint Bernard's words indeed no righteousnesse at all Not full but defective So saith Saint Augustine Neque totam neque plenam in hac vitâ iustitiam nos habere confitendum nobis est If neither whole but a part nor full but wanting then
must be Hoc facite It is not mentall thinking or verball speaking there must be actually somewhat done to celebrate this Memorie That done to the holy symboles that was done to Him to His body and His bloud in the Passe-over Breake the one poâ—re out the other to represent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how His sacred body was broken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how His pretious bloud was shedd And in Corpus fractum and Sangus fusus there is Immolatus This is it in the Eucharist that answereth to the Sacrifice in the Passe-over The memoriall to the figure To them it was Hoc facite in Mei praefigurationem do this in praefiguration of Me Luk. 22.19 1. Cor. 11.26 To us it is Doe this in commemoration of Me. To them Prenuntiare to us Anâ—untiare there is the difference By the same rules that theirs was by the same may ours be termed a Sacrifice In rigor of speech neither of them Heb. 10.4 for to speake after the exact manner of Divinitie There is but one onely sacrifice veri nominis properly so called That is CHRIST 's death Heb. 9.28 And that sacrifice but once actually performed at His death but ever before represented in figure from the beginning and ever since repeated in memorie to the world's end That only absoluâ—e all els relative to it representative of it operative by it The Lamb but once actually slaine in the fulnesse of time but virtually was from the beginning is and shall be to the end of the world That the Center in which their lines and ours their types and our anti-types doe meet While yet this offering was not the hope of it was kept alive by the prefiguration of it in theirs And after it is past the memorie of it is still kept fresh in minde by the commemoration of it in ours So it was the will of GOD that so there might be with them a continuall fore-shewing and with us a continuall shewing foâ—â—h the LOâ—D'S death till He come againe Hence it is that what names theirs caried ours doe the like and the Fathers make no scruple at it no more need we The Apostle in the X. Chapter compareth this of ours to the Immolata of the Heathen 1 Cor. 10 21. c. Heb. 13.10 And to the Hebrewes Habemus Aram maâ—cheth it with the Sacrifice of the Iewes And we know the rule of comparisons They must be eiusdem generis Neither do we stay Heere but proceed to the other Epâ—lemâ—r For â— Epâ—lemur In the Sacrament there is another thing yet to be done which dotâ— present to uâ— that which Celebremus â—oth represent From the Sacrament is the applying the Sacrifice The Sacrifice in generall Pro omnibus The Sacrament in particular to each severall receiver Pro singulis Wherein that is offered to us that was offered for us that which is common to all made proper to each one while each taketh his part of it and made proper by a communion and vnion like that of meat and drinke which is most neerely and inwardly made ours and is inseparable for ever There Celebremus passeth with the representation But heere Epulemur as a nourishment abideth with us still In that we see and in this we taste Psal. 54 8. how gratious the Lord is and hath beene to us And so much for these two as two meanes to partake the Benefit and we to vse them and as Duties required of us and we to performe them Will ye marke one thing more That Epulemur doth heere referre to Immolatus To Christ not every way considered but as when He was offered Christ's body that now is True but not Christ's body as now it is but as then it was when it was offered rent and slaine and sacrificed for us Not as now He is glorifed for so He is not so He cannot be immolatus For He is immortall and impassible But as then He was when He suffered death that is passible and mortall Then in His passible estate did He institute this of ours to be a memoriall of His Passibile and Passio both And we are in this action not onely carried up to Christ Sursum corda but we are also carried back to Christ as He was at the very instant and in the very act of His offering So and no otherwise doth this Text teach So and no otherwise doe we represent Him By the incomprehensible power of His eternall Spirit not He alone but He as at the very act of His offering is made present to us and we incorpoâ—ate into His death and invested in the benefits of it If an host could be turned into Him now glorified as He is it would not serve Christ offered is it Thither we must looke a Ioâ— 3.14 To the Serpent lift up thither we must repaire b Luk. 17.37 even ad cadaver we must c 1. Cor. 11.24 hoc facere doe that is then done So and no otherwise is this Epulare to be conceived And so I thinke none will say they doe or can turne Him 1. Itaque We bound to keepe it Now all we have to doe is to shew what we thinke of this Itaque whither it shall conclude us or no and that we shew it by our practice for other answer the Apostle will take none If we play fast or loose with it on this fashion as divers doe upon the matter as good to say The Holy Ghost cannot tell how to make an argument Christ is offered but no Itaque epulemur for all that Thus we will not say for very shame What then will we dispensare contra Apostolum which we blame as a foule abuse in the Pope and yet I cannot see but every meane person takes upon Him Papall authoritie in this case and as oft as we list dispense with the Apostle and his Itaque exempt our selves from his conclusion That we will not seeme to do No it is not at Itaque The truth is it is at Non in fermento we stick we love our levin so well be it malice or be it some other levin as bad so well we love it we will not part with it we loath the Lamb rather then the levin shall out But in the meane time there is no trifling with this conclusion there is no dispensing with the Apostle there is no wanton wilfull dis-abling our selves will serve Itaque will not be so answered Not but with Epulemur It layeth a necessitie upon every one to be a guest at this feast The Iewes we know were held hard to theirs upon a great paine to have not their names Exod. 12.19 but their soules cut out from GOD 's people And is it a lesse trespasse for Christians to passe by this Passe over or hath the Church lesse band to exact like care at our hands No indeed we must know the Holy Ghost can tell how to inferre And that this Itaque of the Apostle's is a binding
that is miserable For this cause that He humbled himselfe And thirdly Humiliavit ipse se Obediens It was not Absalom's humility 3 Obediens 2. Sam 15.5 in shew and complement and his heart full of pride disobedience yea rebellion And yet it is a glory for humilitie that even proud men take a pride to shroud themselves in her mantell that pride weares humilitie's livery But it is not humble courtesie but humble Obedience that is the Propter quod Till it come to that many beare themselves in tearmes and shew low ad humum even touch the ground But come once thither to obedience then give lawes they must but obey none make others obedient and ye will but not factus obediens not made themselves so CHRIST was so made And for this cause And something strange it is why Humiliavit ipse se Obediens would not serve and no more but factus must be added Somewhat there was in that 4 Factus .. An Obedience there is that commeth from the dictamen of naturall reason in some things we so obey we will doe it because our reason so moveth us That is Obediens natus But some other there be wherein there is no other reason to leade us to doe it but onely this that is enioyned us by a lawfull Superiour and therefore we doe it and for no other cause This is Obediens factus and that in true proper termes is the right obedience indeed All looke to the former and very few obey thus But even so obeyed CHRIST erat subditus illis And for this cause then Luk. 2.51 that He was factus Obediens And obediens factus vsque is a fifth For the very size 5 Vsque Act. 26.28 1. Sam. 15.9 the extent of our obedience is a matter considerable For if we come to any it is Agrippa's in modico in some pety small matter Or Saul's in the refuse of the spoiles little worth And that obedience is little worth that is so shrunk up The drawing out the vsque of it is all in all How farre obedient vntill what Vsque quò Which very Extent or vsque is many times as much worth as the Obedience itselfe This also will come into the Propter quod Now many Vsque's there be in this of His. 1. Vsque naturam hominis Thither Verse 7. His very humanity had beene humility enough 2. Vsque formam Servi is more How Even to wash the feet of they servants said Abigail 1. Sam 25.41 Ioh. 23.5 and tooke herselfe to be very humble in so saying Thither He came too What say yee to vsque mortem the sixth point Mortem 6 Mortem Iob. 2.4 Rom. 6.23 that will stagger the best of us We love Obedience in a whole skin Vsque any thing rather then that And to say troth no reason in the world obedience should come to that Death is the wages of sinne of disobedience Factus obediens what and factus reus too Obedient and yet put to death heaven and earth should ring of it if the case were ours Well even thither came His obedience Et ne perderet obedientiam perdidit vitam And rather then to lose His obedience lost his life This is indeed a great Propter quod 7 â—ortem aâ—tem Cruciâ— Enough now For death is vltima linea we say Nay there is yet an Autem more behinde to make it up full seven For One death is worse then another And His was Mortem autem the worst death of all the death of malefactors and of the worst sort of malefactors Mortem Crucis Nay if he must die let him die an honest a faire death Not so nay Morte turpissimâ said they of it that put him to it the foulest death of all other vsque mortem Chap. 2.20 mortem autem Crucis Died and so died Ever the So the manner is more then the thing it selfe in all of CHRIST To be borne So to be borne vsque praesepe to the Cratch To die Luke â— 7 nay So to die vsque Crucem to the Crosse. Vsque naturam hominis vsque formam Servi vsque mortem malefici 1. So great a Person 2. Thus to humble 3. Humble his own selfe 4 To be obedient 5. To be mà de obedient 6. Obedient with an vsque so farre 7. So farre as to death 8. And to a death so opprobrious These Extensives and Intensives put together will I trust make up a perfect Propter quod And this for humilitas claritatis meritum in the first verse II. Verse 9. Now for Claritas humilitatis praemium in the rest And will yee observe how they answer one another For humiliavit there heere is exaltavit For Ipse there DEVS GOD heere For Ipse se DEVS ipsum He humbled himselfe GOD exalted him For humiliavit vsque there heere is exaltavit super For factus obediens there heere factus Dominus For mortem crucis the death of the Crosse there here is the glory of GOD the Father Super-exaltavit Ipsum This exalting we reduced to two 1 Of His Person 2 Of his Name Of His Person in super-exaltavit Ipsum Of His Name in the rest of the verse To begin with His personall exaltation Super-exaltavit is a de-compound There is Ex and Super both in it His exalting hath an Ex whence or out of what His exalting hath a super whither or whereunto Ex. Ex from whence from the two very last words Mortem Crucis His raising to life opposed to Mortem the sorrowes of death The giving of His Name to Crucis the shame of the Crosse. This dayes Ex was from death His humiliavit had beene ad humum to the ground Nay further into the ground Nay further yet Ephes. 4.9 Psal. 9.13.49.15 Pro. 7.27 Matt. 28.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the very lowest parts of it His exaltavit then was from thence from death and nor the gates of death then He was not in nor the iawes of death then He was not quite downe but from inferiora and interiora the lowermost and innermost roomes of death From vnder the Stone thence from the Dungcon with a Gen. 40.15 Ioseph From the bottome of the Denne with b Dan. 6.23 Daniel From the Bellie of the Whale with c Ionas 2 10. Ionas All three Types of Him There is His Ex. Super. Now then whither From Death to life From shame to glory From a death of shame to a life of glory From the forme of a servant in factus obediens to the dignitie of a Soveraigne in factus Dominus But will ye marke againe For Non sicut delictum sic donum saith he els-where So here not as His humbling so was His exalting but more That of His humbling was dispatched in one verse Rom. 5.15 This of His exalting hath no lesse then three So the amends is large three to one But that is not it I meane But
all He was He was for us And now when all is done then now loe he is the LORD IESVS CHRIST Till then a Shepheard wholy and soly The more are we beholden to him Then loe He tells us His name that He is the great Shepheard He that was brought back the blood His His the Testament Truely called the Testament There can no Inventarie be made of this It hath not entred into the heart of man to conceive what things GOD hath prepared for those that have their part in this Testament above all that we can desire or imagine Vpon earth there is no greater thing then a kingdome and no lesse then a kingdome it is His Father's will to dispose unto us But Luk. 12.32 a Kingdome eternall all glorious and blessed farre above these heere All this a good hearing Hitherto we have heard nothing but pleaseth us well II. The thing to be done by us 1 The fitting or doing GOD at peace The Shepheard brought to death that we might not and brought from death that we also might be brought from thence and not brought and left to the wide world but further to receive those good things which are comprised in his Testament This is done done by Him for us Now to that which is to be done to be done by us Not for Him I should not do well to say so but indeed for our selves For so for us in the end it will prove Both what He did and what we doe our selves That which on our part the Apostle wisheth us is that we may be so happy as that GOD would in effect doe the same for us He did for Him that is bring us backe backe from our sinfull course of life to a new given to doe good workes The Resurrection is heere termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bringing backe So that any bringing backe from the worse to the better carieth the Type is a kind of a Resurrection referrs to that of CHRIST who died and rose that sinne might die and that good workes might rise in us Both the time and the Text lay upon us this duty to see if good workes that seeme to be dead and gone we can bring life to them and make them to rise againe The rule of reason is Vnum quodque propter operationem suam every thing is and hath his being for the worke it is to doe And these are the workes which we were borne and came into the world to doe The Apostle speakes it plainely we were created for good works to walke in them Ephes. II.X. And againe That we were redeemed to be a people zealously given to good workes Tit. II. 14. So they come doubly commended to us as the end of our Creation and Redemption both In this Text we see it is GOD 's will it is His good pleasure we doe them if we anything regard either His will or pleasure In this Text the Apostle prayes that we may be made perfect in them So unperfect we are without them unperfect we and our faith both For by workes is our faith made perfect I am II. even as Abraham's faith was And the faith Iam. 2 22. that is without them is not onely unperfect but starke dead so as that faith needs a Resurrection to be brought from the dead againe And whatsoever become of the rest in this Text it is that He hath not left them out nor unremembred in his Testament They are in it and diverse good legacies to us for them Which if we meane to be Legataries we must have a care of For as His blood serveth for the taking away of evill workes So doth His Testament for the bringing againe of good And as it is good Philosophie Vnumquodque propter operationem suam So this is sure it is sound divinitie Vnusquisque recipiet secundùm operationem suam At our comming backe from the dead whence we all shall come we shall be disposed of according to them Receive we shall Matt 16.27 every man according to His workes And when it comes to going they that have done good workes shall goe into everlasting life and they not that have done evill but they that have not done good shall goe you know whither Let no man deceive you the Root of immortalitie the same is the root of Vertue But one and the same root both When all is said that can be Naturally and by very course of kind good workes you see do rise out of CHRIST 's resurrection Make you perfect so we read it which shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make perfect We are as indeed we are in state of imperfection till we do them Nay if that be all we will never stick for that Cognoscimus imperfectum nostrum we yeeld our selves for such for un-perfect And that is well Psal. 51.4 But we must so find and feele our imperfection Chap. 6.1 that as the Apostle tells us in the VI. Chapter before we strive to be caried forward to perfection all we may Els all our cognoscimus imperfectum will stand us in small stead Why is there any perfection in this life There is Els how should the Apostle's exhortation there or his blessing heere take place I wote well Absolute complete consummate perfection in this life there is none It is agreed of all hands None may be out of it Phil. 3.13 Non puto me comprehendisse saith Saint Paul I compt not my selfe to have atteined No more must we not atteined What then But this I doe saith he and so must we I forget that which is behind and endeavour my selfe and make forward still to that which is before Which is the perfection of Travailers of way-faring men the farther onward on their journey the neerer their journeye's end the more perfect Which is the perfection of this life For this life is a journey Now good workes are as so many stepps onward The Apostle calls them so the stepps fo the faith of our father Abraham Rom. 4.12 who went that way and we to follow him in it And the more of them we doe the more stepps doe we make the further still shall we find our selves to depart from iniquitie the neerer still to approach unto GOD in the land of the living whither to atteine is the totall or Consummatum est of our perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make fill or even But not to keepe from you the truth as it is The nature of the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to make fit then to make perfect Wherein this he seemes to say That to the doing of good workes there is first requisite a fitnesse to doe them before we can do them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both in the Text. Fitt to do them yer we can doe them We may not thinke to doe them hand over head at the first dash In an unfit and indisposed subject
and that is scarce to be heard He He shall not roarâ— nor crie nor his voice be heard out into the street Esay 42.2 How unlike them and their Novices that will needs beare his Name And how the Holy Ghost comes heere we see None of all the three Persons but in gentle milde manner It is against them this that take delight in these blustering Spirits and thinke them the onely men cannot skill of any other No river they but the great Euphrates Esay 8.6 that runnes with a huge noyse The waters of Silo run too soft for them Well the waters of Silo though the Prophets commend to us and to them CHRIST sends us and it is they Psal. 46.4 when all is done whose streames shall make glad the Citie of GOD. This is sure no spirituall grace is ever so truely wrought by these spirits that take so on till they be out of breath The aire they beat the heart they pierce not The quiet calme breath shall doe it to better purpose Eccl 7.8 then these that crackle like thoâ—nes under a pott This breath will thither to the heart dirâ—ctly and sinne never so kindly dissolved as by audivi vocem in silentio that way Iob. 4.16 Tell me not of them mightie winde and the firâ— that was for Apostles We are none three degrees lower And that wind they used very seldome though once or twise perhaps but this they used continualâ—y I report me to their Acts and to their Epistles For the wind comes but at times but the breath is continuall at all times And this is sure when the mightie wind and the fire came it may be Peter used it once or twise and Saint Paul as oft but this of the breath they used more nay most of all and by it did more good then by the other For as for this let it not trouble you that it is but breath and breath but aire and so one would think too â—eeble As indeed what feebler thing is there in man then it the more feeble the more fit to manifest His strength by For as weake in appearance as it is by it were great things brought to passe By this puffe of breath was the World blowne round about About came the Philosophers the Orators the Emperors Away went the mists of error downe went the Idols and their Temples before it 2. Of the Partie 1 From whom CHRIST Which gives us a good passage from the Breath to the Breather Him that is the Nominative case to insufflavit For we are not to looke to the breath altogether but somwhat too from whose mouth it comes whose breath it is And CHRIST 's it is He it is that gives the vigor and vertue to it The touch of His finger the breath of His mouth vertue goes from it sinne cannot stand before it it sends it going blowes it away liâ—e a little dust Take this with you too It is not CHRIST 's breath any breath of His Châ—ist aftâ—â— His reâ—urectiâ—n Mat 27. â—0 but His breath now after His rising and so His immortall breath A mortall He had which he breathed out quando emisit Spiritum when He gave up the Ghost upon the Crosse. All the while he was mortall he held his breath Till it was more then so he breathed it not till it had in it the vigour and power of immortalitie which neither sinne can endure but scatters streight nor the man of sinne for he also shall be consumed with the breath of His mouth Otherwise unlesse it be this of Christ's 2. Thes. 2.8 there is nothing in our breath to worke this effect not in any mans to thaw a frost or to scatter a mist. The soyle of sinne is so baked on men they so hard frozen in the dreggs of of it our winde cannot dissolve it Heare the Prophet after he had beene long blowing at the sins of the people The bellowes saith he arâ— burnt the iron of them consumed the Founder melts in vaine for all his blowing the drosse will not away Ier. 6.29 But I saith God let me take it in hand let me but blow with my winde and I scatter thy transgressions as a mist and make thy sinnes like a morning clowd to vanish away Turne we then to Him whose divine power whose immortall breath can doe it doe it by himselfe and if by himselfe by others also into whom he will inspire it whom in that regard the Prophet calleth GOD'S mouth to separate the precious from the vile Iâ—r 1â— 19. Which being of His breath immortall doth further shew both that there is nothing in this power but perteines rather to another life then to this mortal of ours even to that which is the life of the world to come and that it shall never die this power but hold as long as there is any sinne to be forgiven Had it beene His mortall breath we might have feared the failing now it shall never faile so long as there is any to open his mouth to receive it It is His immortall bâ—eath This for the Partie from whom Now for in eos those into whom it came 2. 〈…〉 Much bound we are to our Blessed Saviour for thus sending and to the Holy Ghost for being thus sent for seeing us furnished with a power we so much stand in need of For sinning as we do and even running our selves out of breath in it and the wages of that being aeternall death what case were we in but for this brâ—ath I see not how we should doe without it To say therefore with them in the Gospell Roâ— 6 23. Benedictus Dâ—us qui dedit talem potestatem Blessâ—d be GOD for sâ—nding such a powâ—r 〈◊〉 9.8 for sending it at all But then secondly qui dedit talâ—m potestatem hominibus that he gave it to mâ—n 1 To mâ—n For as the Sonne of man he gave it and as man to men he gave it to the Sonnes of men upon earth that we need not send up and downe and cast Who shall go up to heaven for us and fetch it thence That if an Angell should come to us Râ—m 1â— 6 as to Cornelius there did he hath not this power to impart he can but bid us send to Ioppa for Petâ—r Aâ—t 10 32. He hath it men have it Angels have it not In eos is more yet to men and to such men such simple men for so they were 2 In eos tâ— simplâ— mâ—n GOD wott a full unfitt and indisposed matter to receive it Idiotes it is Saint Luke's word men utterly unlearned And of no spirit or courage at all the breath but of a Damosell quailed the bâ—st of them Probatur Deus per Apostolos say the Schoolemen Act 4.13 if there were nothing els his very Apostles were enough to prove him to be GOD. For O Lord our Saviour how excellent is thy Name in all the world Thou Psal. 8.1.2