〈…〉 sealed by the HOLY GHOST Let them possesse 〈◊〉 And by this ye see 〈◊〉 gâ—eat â—â—aâ—ter both personall and reall depend upon this sâ—ale 〈…〉 us not to misse it What reckoning we now make of it how 〈…〉 The day will come if we had the whole world to give we would to be 〈…〉 this seale upon us 4. By whom yee â—re sealed 〈…〉 makes up all and without which nothing is authenticall is in the 〈…〉 â—â—posing of the Holy Ghost We are therefore of necessitie to passe His 〈◊〉 also that so all the Trinitie may co-operate and every Person have a hand 〈◊〉 woâ—ke of our Salvation I remember I have told you heertofore 〈…〉 without the Holy Ghost is as a deed without a seale as a Testatâ—r without an Exequutor It is so For all he hath done Redemption or no redeâ—ptiâ—n goeth by this seale all that CHRIST hath wrought for us by that the Holâ— Spirit doth worke in us And the Apostle as he saith heer He the partie by whom ye are sealed to the day of redemption So he might have added and without whom ye are left blanck for the day of destruction For by and from Him we have it and by and from any other we have it not And if it be not to be had from any other We may well thinke it excludeth our selves and our owne spirit There were I wote well in the heathen and may be in the Christian other good morall vertues But they will not serve to seale us against the dayâ—â—â—eer specified One may have them all and be never the neerer at the day of redempâ—iâ—n That which is then to stand us in stead let us not deceive our selves we spinne it not out of our selves as the Spider doth her webb It is of the nature of an aspiration or of an impression It is from without as breathing and as sealing is And it is the breath of this Spirit the Spirit of GOD and the print of His seale must doe this From without it commeth from the Spirit of GOD not our owne spirit That we phansie not we may have it some other way from our owne selves It is He that hath made us and not we our selves GOD the Father It is He that hath redeemed us and not we our selves GOD the SONNE and it is He that hath sealed us and not we our selves GOD the Holy Ghost That the whole glorie may redound to the blessed Trinitie and he that rejoyceth may rejoyce in the Lord. Then to end this point 1. There is a day in comming 2. A day of redemption to some it is and may prove so to us 3. To us it may if we be found sealed 4. Found sealed we cannot be but by the HOLY GHOST 's meanes we must be beholden to Him He keepes the seale He setts it to 5. To Him we shall be beholden and He will sett it to If we grieve Him not Why then this brings us directly to the duety Nolite contristari Grieve Him not II. The duty 1. Grieve not This Partiâ—â— whose favour may thus much stead us and that against a time we shall â—n much stooâ— in need of it what can we say or doe worthy of Him We no dâ—ubt will risâ— sâ—â—eight in our magnificall loftie style and say What Why worke Him all 〈◊〉 and jâ—â—ilee and all too little Sure it were so to be wished But heare you Into 〈◊〉 I would saith the Apostle we would but doe thus much for Him 〈◊〉 grieve Hiâ— Even at in â—nother place touching GOD 's Name we in our â—ising veine would sâ—y GOD 's Name What but glorifie it make it famous 〈◊〉 every where Ye sâ—y well saith He In the meane time I would His Name 〈◊〉 â—ot be evill spâ—ken â—f by 〈◊〉 meanes â— Tim. â— â— Let your latificat and glorificat alone and 〈…〉 Nolite contristari The Apostle pleads but for that that will content Him 〈…〉 He might no◠〈◊〉 that â—ill the other come 〈…〉 I trust he shall not faile of Non contristari We will never stand with 〈◊〉 this It is but a small matter this but even rationabile absequium Rom. 12.1 a 〈…〉 modestie rather a courtesie then a duty Not to grieve 〈…〉 grieve 1 Not any man Pro. 3 29· Why reason would saith Salomon we should not greeve any of 〈…〉 seeing they dwell by us and doe us no hurt But as I said not the 〈…〉 there be any wisedome nor the Good if there be either grace or good nature 〈◊〉 〈◊〉 â—owsoever we deale with men heere high or low 2 Not GOD. Es. 7.13 good or otherwise in 〈…〉 heed of offering it to GOD. Why saith Esay Is it not enough for 〈…〉 men but will ye greeve my Gold also Provoke we Him saith the Apostle 〈…〉 â—tronger then He As if he should say That were extreme folly 〈…〉 one stepp further I say and CHRIST saith as much If God 3 Not the Spirit of GOD. yet not the 〈◊〉 â—pirit of God though not that Person Sinnes and greevances against the other 〈…〉 and shall Sinne against Him shall never be forgiven Greeve not Him then Matt. 12.32 〈◊〉 hand 〈◊〉 I aske Can we greeve the Spirit of God that is God Can He be greeved 1 Whether we can greeve 〈◊〉 they be two Quaestions 1 Can we and 2 Can He I should answer somewhâ—â—â—â—â—angely but truly to say We can and He cannot For we may on our 〈◊〉 greeve that is do what in us lyeth to greeve Him And with Him the endâ—vâ—â—r is all and to doe what we can habetur profacto though the effect follow not 〈◊〉 we can So badly demeane our selves as if it were possible by any meanes in 〈◊〉 world that griefe could be made to fall into the divine Essence let Him looke 〈◊〉 we would doe that should provoke it in Him that should even draw it from 〈◊〉 Let Him thanke the high super-eminent perfection of His nature that is not able of it If it were or any way could be we would put Him to it â—ow Matt. 5 28. I finde in the Gospell from our SAVIOVR 's owne mouth He that looketh 〈…〉 an with lust after her hath on his part committed adulterie with her the 〈…〉 in the meane while remaining chast as never once thinking of any such matâ—â—â— Then if the one Partie may be an adulterer and the other as I may say not â—â—â—tured why not in like sort one greeve and yet the other not greeved Alwaies â—â—use we may make of it ad exaggerandam peccati malitiam to aggravate some 〈◊〉 and shew the heynousnesse of some sinners that doe on their part all they 〈◊〉 to do it and that is all one as if they did it This is * Centra Marcion l 2. Tertullian 〈◊〉 GOD forbid it should lie in the power of flesh to worke any griefe in God How to understand this phrase 〈◊〉 that we should once admit this conceipt the
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
was baptized and did pray the heaven was opened And the H. Ghost came downe upon him in a bodily shape like a Dove c. p. 674. IX Ioh 20.22 He breathed on them and said Receive the Holy Ghost p. 686. X. Luk. 4.18.19 The Spirit of the Lord is upon me because He hath annointed me that I should preach c. p. 698. XI Act. 2. v. 17. to the 22. But this is that which was spoken by the prophet Ioel And it shall be in the last daies saith God I will poure out of my Spirit upon all flesh c. p. 710. XII Act. 10. v. 34.35 Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons c. p. 723. XIII 1. Ioh. 5.6 This is that Iesus Christ that came by water and blood c. And it is the Spirit that beareth witnesse c. p. 755. XIV Iam. 1. v. 16.17 Every good thing and every perfect Gift is from above c. p. 745. XV. 1. Cor. 12. v. 4.5.6.7 Now there are diversities of gifts but the same spirit c. p. 755. Sermons preached upon the V. of August I. 2. Sam. 18.32 And Cushi answered The enemies of my Lord the King c be as that young man is p. 773. II. 1. Sam. 16. v. 8.9 Then said Abisai to David God hath closed thine enemie into thine hand this day c. p. 784. III. 1. Chr. 16.22 Touch not mine Annointed p. 795 IV. Psal. 89 v. 20.21.22.23 I have found David my servant c. p 815. V. Ps. 21. v. 1. to the 4. The King shall reioyce in thy strength ô Lord c. p. 830. VI. Esth. 2. v. 21.22 In those daies when Mardochei sate in the King's gate two of the King's Eunuchs Bigthan and Teresh were wroth c. p. 844. VII 1. Sam. 24. v. 5.6.7.8 And the men of David said unto him See the day is come whereof the Lord said unto thee c. p. 859. VIII Gen. 49. v. 5.6.7 Simeon and Levi brethren in evill c. p. 870. Sermons preached upon the V. of November I. Psal. 18. v. 23.24 This is the Lords doing c. This is the day which the Lord hath made c. p. 889. II. Psal. 126. v. 1.2.3.4 When the Lord brought againe the captivitie of Sion we were like them that dreame c. p. 901. III. Luk 9 v. 54.55.56 And when his Disciples Iames and Iohn saw it they said Lord wilt thou that we command that fire come downe c. p. 911 IV. Lament 3.22 It is the Lords mercies that we are not consumed c. p. 923. V. Prov. 8.15 By me Kings reigne p. 933. VI. Prov. 24. v. 21.22.23 My Sonne feare thou the Lord and the King and meddle not with them that are given to change p. 945. VII Psal. 145.9 His mercies are over all his works p. 959. VIII Esai 37.3 The children are come to the birth ther is not strength to bring forth p. 971. IX Luk. 1. v. 74.75 That we being delivered c. might serve him without feare c. p. 983. X. Esth 9.31 To confirme those daiâ—s of Purim according to their seasons c. p. 997. Sermons upon severall occasions I. At the Spital 1. Tim 6. v. 17.18.19 Charge them that are rich c. p. 1. II. Of the worshipping of imaginations upon the II. Commandement p. 25. III. Ier. 4.2 Thou shalt sweare The Lord liveth in truth in iudgement in righteousnesse p. 34. IV. Ioh. 20.23 Whose-soever sinnes ye remitt they are remitted c. p. 49. V. Ier. 23.6 This is the Name whereby they shall call upon him The Lord our righteousnesse p. 67. VI. Matt. 22.21 Give to Caesar the things which are Caesar's p. 87. VII Num. 10. V. 1.2 Of the right of calling Assemblies p. 99. VIII On the Coroâ—ation day Iudges 17.6 In those daies there was no King in Israel c. p. 115. IX Iam. 1.22 And be ye doers of the Word and not hearers onely c. p. 129. X. At the opening of the Parliament Psal. 82.1 God standeth in the Congregation of Princes c. p. 143. XI Psal. 106. v. 29.30 Thus they provoked him to anger c and the Plague was great among them c. p. 159. A Sermon preached at the Funerall of Lancelot late Bishop of Winchester by the Bishop of Elie. SERMONS OF The Nativitie PREACHED VPON Christmasse Day Academiae Cantabrigiensis Liber A SERMON Preached before the KINGS MAIESTY AT WHITE-HALL on Tuesday the XXV of December A.D. MDCV. being CHRIST-MASSE day HEBR. CHAP. II. VER XVI For He in no wise tooke the Angells But the Seede of ABRAHAM He tooke AND even because this day He tooke not the Angells Nature vpon Him but took our Nature in the seede of Abraham therefore hold wee this Day as a high Feast therefore meet we thus every yeare in a holy Assembly even for a solemne memorial that He hath as this day bestowed vpon vs a dignity which vpon the Angells He bestowed not That He as in the Chapter before the Apostle setteth him forth that is the brightnesse of His Fathers glorie Heb. 1. â— the very Character of his substance the Heire of all things by whom He made the world He when both needed it His taking vpon him their nature and both stood before him Men and Angells the Angells He tooke not but Men he tooke was made man was not made an Angell that is did more for them then he did for the Angells of Heaven Elsewhere the Apostle doth deliver this very point positively and that not without some vehemency Without all question Great is the mysterie of Godlines God is manifested in the flesh 1. Tim 3.16 Which is in effect the fame that is here said but that heere it is delivered by way of comparison For this speech is evidently a comparison If he had thus set it downe Our naturâ— He tooke that had beene positive But setting it downe thus Ours He tooke the Angells He tooke not it is certainely comparative 1. Now the Masters of speech tell vs that there is power in the Positive if it be giuen forth with an earnest asseveration But nothing to that that is in the Comparative It is nothing so full to say I will never forget you as thus to say it Can a mother forget the child of her owne wombe Esa. 49.15 well if she can yet will not I forget you Nothing so forcible to say thus I will hold my word with you Luk. 19.17 as thus Heaven and earth shall passe but my word shall not passe The Comparative expressing is without all question more significant And this heer is such Theirs the Angels nusquam at no hand He tooke but ours he did 2. Now the comparison is as is the thing in nature wherunto it is made If the thing be ordinarie the comparison is according But then is it full of force when it is with no meane or base
of our estate to have releeved us by any Men that are in neede to be releeved care not who they be that doe it Enough then for compassion but not enough to manifest the fullnesse of His love unlesse to releeve us He sent His owne SONNE 3. Made This is full one would thinke Yet the Manner of His sending Him is fuller still Misit Filium Filium factum Sent His SONNE His SONNE made Sent Him and sent Him made This is a third For if He would have sent Him He should not have sent Him made but as He was neither made nor created but like Himselfe in His owne estate as was meet for the SONNE OF GOD to be sent To make Him any thing is to marre Him be it what it will be To send Him made is to send Him marred and no better Therefore I make no doubt CHRISTS sending is one degree His making is another So to send as withall to make are two distinct measures of this filling As He is He is a Maker a Creator If GOD make Him any thing He must be a thing made a Creature and that is a great disparagement So that howsoever the Time is the fuller for this He is the emptier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fullnesse of time is His emptinesse The exalting of that His abasing And this very Exinanivit seipsum emptying Himselfe for our sake Phil. 2.7 is a pressing downe the measure and so even by that still the measure is more full Yea the very manner of this making hath his encrease too addeth to it still In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not every making but making it His Nature To have made Him a body and taken it upon Him for a time till He had performed His Embassage and then layd it of againe that had beene much But so to be made as once made and ever made so to take it as never lay it of more but continue to still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it to become His very nature so to be made is to make the vnion full And to make the vnion with us full He was content not to be sent alone but to be made and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made so as never vnmade more Our Man-hood becomming His nature no lesse then the God-head it selfe This is Filium factum indeed Made and twice made for so it is in the VERSE 1 Factum ex and 2 Factum sub made of and made under Of a woman under the Law So two makings there be either of them of it selfe a filling to the measure but both of them maketh it perfectly full Made first of a woman that I take cleerly to be one For if He 4. Made of a woman if the SONNE of GOD must be made a Creature it were meet He should be made the best creature of all And if made of any thing if any one thing better then another of that made some glorious Spirit Some of the orders of the Angells Nay made but made no Spirit Ioh. 1.14 Heb. 2.16 Verbum caro factum est The WORD became flesh Made but made no Angell Nusquam Angelos He in no wise tooke the Angells nature upon Him But made man First I will aske with DAVID Domine quid est homo Lord Psal. 144.3 what is man And then tell you His answer Homo quasi res nihili Man is like a thing of nought And this he was made this he became made man made of a woman did not abhorre the Virgins wombe as we sing daily to the high praise of the fullnesse of His humilitie to which His Love brought Him for our sakes For whatsoever els He had been made it would have done us no good In this then was the fullnesse of His Love as before of His Fathers that He would be made and was made not what was fittest for Him but what was best for us not what was most for His glory but what was most for our benefit and behoofe Made of a woman For Man He might have been made and yet have had a body framed for Him in Heaven and not made of a woman But when He saith Factum ex muliere it is evident He passed not through Her as water through a Conduit Pipe as fondly dreameth the Anabaptist Made of Factum ex Ex dicit materiam Made of her She ministred the matter Flesh of her flesh Semen mulieris The seed and Semen intimum substantiae that is the principall and very inward cheefe part of the substance Made of that Gen. 3.15 made of her very substance And so have we heere now in one both twaine His Natures GOD send His Sonne There His Divine Made of a woman Heer His Humane Nature That from the bosome of His Father before all worlds this from the womb of His Mother in the world So that as from eternitie GOD His Father might say that verse of the Psalme Filius meus es tu Psal. 2.7 hodie genui te Thou art my Sonne this day have I begotten thee So in the fullnesse of time might the Virgin His mother no lesse truly Filius meus es tu hodie peperi te Thou art my Sonne this day have I brought thee into the world And heer now at this word made of a woman He beginneth to concerne us somewhat There groweth an alliance betweene us For we also are made of a woman And our hope is as He will not be confounded to be counted inter natos mulierum Heb. 1.11 Rom. 8.19 No more will He be saith the Apostle to say in medio fratrum to acknowledge us His Brethren And so by this Time He groweth somewhat neere us This now is full for the union with our nature to be made of a woman But so to be made of a woman without He be also made under the Law is not neere enough yet For 5. Made vnder Lawe if He be out of the compasse of the Law that the Law cannot take hold of Him factum ex muliere will do us small pleasure And He was so borne so made of a woman As the verity of His conception is in this factum ex muliere So the purity is in this that it is but ex muliere and no more Of the virgin alone by the power of the HOLY GHOST without mixture of fleshly generation By vertue whereof no originall soile was in Him Iust borne He was 1. Tim. 1.9 and Iusto non est lex posita No law for the Iust no law could touch Him And so we never the better for factum ex muliere For if one be in debt and danger of the Law to have a Brother of the same bloud made of the same woman both as we say lying in one belly will little availe him except he will also come vnder the Law that is become his Surety and vndertake for him And such was our estate Col. 2.14 As Debtours we
redeem them that were vnder the Law And then comes to the former made of a woman made the Son of man That we by adoption might be made the Sons of GOD. But this we are to marke it is He that is at all the cost and paine we that have the benefit by it At the redeeming it is Vt Ille At the receiving it is Vt Nos Briefly of either And first of our Redeeming 6. That he might redeeme them that were vnder the Law Redeeming as the word giveth it is a second buying or buying backe of a thing before aliened or sold. Ever a former sale is presupposed before it And such a thing there had gone before A kind of alienation had formerly been whereby we had made away our selves for a sale I cannot call it it was for such a trifle Our Nature aliened in ADAM for the forbidden fruit a matter of no moment Our Persons likewise daily we our selves alien them for some trifling pleasure or profit matters not much more worth And when we have thus passed our selves away Rom. 7.14 by this Selling our selves vnder sin the Law seizeth on us and vnder it we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. III. v. 23. even lockt vp as it were in a Dungeon tyed fast with the cords of our sins Pro. V. v. 23. The sentence passed on us and we waiting but for execution What evill is there not in this estate and on every soule that is in it Well then the first Vt the first end is To get us rid from vnder this estate He did it Not by way of entreaty step in and beg our pardon That would not serve Sold we were and bought we must be A price must be layd downe for us To get us from under the Law it was not a matter of Intercession to sue for it and have it No He must Purchase it and pay for it It was a matter of Redemption And in Redemption or a Purchase we looke to the Price For if it be at any easie rate it is so much the better But with a high price He Purchased us it cost Him deare to bring it about Non auro nec argento Neither of them would serve At a higher rate it was 1. Pet. 1.18 19. even Pretioso sanguine His precious blood was the price we stood Him in Which He payed when He gave His life a ransome for man◠It stood thu betweene Him and vs in this point of Redemption Mat. 20.28 Heer are certaine malefactors vnder the Law to suffer to be executed What say you to them Why I will become vnder the Law suffer that they should take vpon me their execution vpon condition they may be quit In effect so much at his Passion He said Si ergo me quaeritis Ioan. XVIII Verse VI. If you lay hold on me if I must discharge all Sinite hos abire Let those goe their way Let the price I pay be their Redemption and so it was And so we come to be redeemed from vnder the Law And this is to be marked that Them that were vnder the Law and We that are to receive are but one one and the same persons both But being so redeemed then we are our selves Till then the Apostle speakes of us in the third person Them that were vnder the Law as of some strangers as of men of another world none of our owne But now being redeemed the style changeth He speaketh of us in the first person vt Nos that We For till now we were not our owne we were not our selves but now we are Till this it was the old yeare still with us but with the new yeare commeth our new estate 7. That we might receive the Adoption of Children Being thus redeemed we are got from vnder the Law and that is much Till a party come to be once vnder it and feele the weight of it he shall never vnderstand this aright but then he shall And if any have beene vnder it he knowes what it is and how great a benefit to be got thence But is this all No He leaves us not heer but to make the measure compleat yea even to flow over He gives us not over when He had rid us out of this wretched estate till He have brought us to an estate as good as He himselfe is in After our Redemption we stood but as Prisoners enlarged that was all But still we were as strangers no part nor portion in GOD or His Kingdome nor no reason we should hope for any He now goeth one step further which is the highest and furthest step of all For further then it he cannot go That we might receive the Adoption that is from the estate of Prisoners condemned be translated into the estate of Children Adopted Of Adopted for of Naturall we could not That is His peculiar alone and He therein onely above us but els fully to the ioynt fruition of all that He hath which is fully as much as we could desire And this is our Fieri out of His Factum ex muliere We made the Sonnes of GOD as He the Sonne of Man We made partakers of His Divine 2. Pet. 1.4 as He of our Humane nature To purchase our pardon to free us from death and the Lawes sentence this seemed a small thing to Him yet this is Lex hominis 2. Sam. 7.19 Mans goodnesse goeth no farther and gracious is the Prince that doth but so much For who ever heard of a condemned man Adopted afterward or that thought it not enough and enough if he did but scape with his life So farr then to exalt His bountie to that fullnesse as Pardon and Adopt both Non est Lex hominis haec No such measure amongst men Esa 9.7 Zelus Domini Exercituum The zeale of the Lord of Hosts was to performe this The fulnesse of the God-head dwelt in Him that brought this to passe For to speake of adopting We see it daily No father adopts vnlesse He be orbe have no child or if he have one for some deepe dislike have cast him of But GOD had a SONNE The brightnesse of His Glorie The true character of His Substance And no displeasure there was Heb. 1.3 Mat. 17.5 Heb. 2.10 No In quo complacitum est In whom He was absolutely well pleased yet would He by adoption for all that bring many Sonnes to Glory Is not this full on His part We see againe no Heire will endure to heare of Adoption nay nor divide his Inheritance no not with his naturall Brethren Then that the Heire of all things should admit joynt Heires to the Kingdome He was borne to Heb. 1.3 Rom. 8 17. and that admit them not out of such as were neere him but from such as were strangers yea such as had been condemned men vnder the Law Is not this full on His part To purchase vs and to purchase for us both at once And not to do
His. What Christ is in Himselfe We reduced all these eight to two 1 What in Himselfe 2 and what referendo to us In Himselfe what by Nature Sonne and heire What by excellencie Splendor and Character What by power Maker and Vpholder of all To us What in love already performed He hath purged our sinnes In hope yet expected He is sett and in possession of the throne of glorie which is in our names and to our behoofe and not His owne His Divine Nature hath no lesse then three to expresse it 1 Sonne 2 Brightnesse and Character In his Divine nature and two to prove it the 1 making and 2 supporting of all I have heertofore remembred you that the high perfections of that Nature are such and so many as no one terme will suffice to set it forth we are glad to borrow from many to do it and yet but brokenly too And that though there be not any resemblance translated from the creatures though never so excellent that will hold full assay yet withall this we are to thinke that since the HOLY GHOST hath made choise of these termes they are no idle speculations that are drawen from them 1 Sonne Of these three then 1 Sonne 2 Brightnesse 3 Character 1 In Sonne there is a true identitie of Nature upon it is grounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of one substance even as the Sonne is with the Father 2 But the Sonne commeth after the Father in time and that a good time 2. Brightnesse Amends is made for that in the next terme Brightnesse For it is not to be imagined that ther ever was or could be a light body but in the very same instant theremust streame from it a brightnesse So upon this is grounded Coëternall â— But then there is some inaequalitie between the light body it selfe and the beame or brightnesse of it 3. Character The Beame not full out so cleere This is the imperfection in the terme Brightnesse But that is suâ—plied by the next Character For that is ever iust aequall neither bigger nor lesser then the type or stampe that made it Vpon this then is grounded Coaequall and like per omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So like as Ioh. 14.8 Shew us the Father saith Philip why He that sees the Character never desires to see the stamp if ye see the one ye see the other He that seeth me seeth the Father Verse 9. whose expresse forme I am Agreeable to these three we beleeve of Him that He is consubstantiall as the SONNE Coëternall as the Brightnesse Coequall as the Character Against the new heads of the old Hydra sprung up againe in our daies This terme SONNE of GOD is sometime communicated to Saints sometime to Magistrates Lest we might vnderstand it as we do in Saints or as we do in Magistrates he addeth two words 1 the one Glorie 2 the other Substance Of which Glorie is imparted to others Substance to none but Him His glorie on earth He imparteth to Magistrates and they are called the Sonnes of the most High His heavenly Grace Psal. 82.6 which is Glorie inchoate He imparteth to His Saints and to them gave He power Ioh. 1.12 to be Sonnes of GOD. But His substance is in neither For the first Magistrates are by Ego dixi Psal. â— 7 but He by Ego genui And the second Saints to them He giveth privilege or prerogative so to be So they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per praestantiam they Per substantiam He. He the brightnesse of His glorie and Character of His substance that is not in glory onely which may be imparted to another but even in His very substance too it selfe And againe not in substance of the Deitie alone but in that which belongeth to it the glorie also Substance is Deus Glorie is Dei. All that He is and all that He hath Substance and Glorie both The Brightnesse of His Glorie He was such a Sonne as did no way eclipse His Fathers glorie but as a beame made it shine more bright The Character the true stampe of His substance Nor He rendered not a broken image as if the stampe had been set on or driven awry but was His very true expresse forme Another mysterie yet These three note a proceeding The Sonne from the Father the Brightnesse from a Light the Character from the Type And so Ioh. 16.28 a second person I proceeded and came from the Father He saith it Himselfe First a true and naturall proceeding from Him as the Sonne Secondly to take away all conceit of grosse or carnall generation by a pure and cleane proceeding as De luce lux in which there is nothing but pure and vndefiled Thirdly Character-wise from His hypostasis it is the word in the Text marke it well Not from His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not from His Substance at large but from His determinate Personall essence for so is hypostasis properly That is Not from the Deitie or essence of it which neither begets nor is begotten but from a Person in the Deitie Now these three if we referr them to Olim the times past Then as the Sonne He is opposed to His Servants that is the Prophets As He is a Beame of light to the many parts as it were many sparkes That was all the light before As the Character or firme impression to the many vanishing shadowes vnder the Law But if to the present we referr them As He is the Sonne we shall find no estate but servitude no adoption but in Him As the Brightnesse no cleere light of knowledge nothing but mists and darknesses but by Him And as the Character no true soundnesse or sound truth but figures and flitting shadowes without Him From Him as the Sonne receive we grace whereby we are adopted As the Beame Ephes 1.5 the cleerenesse of faith whereby lightened As the Character the true signature of charitie Ioh. 1.9 whereby stamped to know our selves and be knowne of others that we have heard Him ariâ—ht and are His true Disciples These three expresse His Divine Nature Two more to prove it In them The two to prove it Ioh. 1.3 His excellencie in these His Power Which is set out two waies 1 In the Creation Omnia per Ipsum facta sine Ipso nihil all made by Him nothing without Him 2 And againe in the Preservation by vertue of His Et ego usque operor Ioh. 5.27 which is His work to this day to continue and uphold in their being all that He hath made to be One by His word spoken Psal. 148.5.6 So made the other by His Law given So made fast to continue In a word all had been nothing but for Him and all would fall to nothing without Him Now in that He thus made all and makes all to last the meetest person He was to make all new to restore
them Cleane we are from the first as washed from the originall vncleannesse of our Nature and that by the Laver of regeneration And whole we are as purged within T it 3 5. from the actuall sinnes of our persons and that by the cup of the New Testament 1. Cor. 10.16 which we blesse in His Name And the blood of IESVS CHRIST purgeth us from our sinnes 1. Ioh 1.7 By both He purgeth us from both And this for His purging And is set downe Of which we are not to conceive 3 And sitteth at the right hand c. as of a thing meerely touching Him that His labour being done He took his rest and there is all But that this His sitting downe is a taking possession of that His deare made purchase And that not in His owne name He had it before He was in glorie and in the selfe same glorie with His Father before ever the world was This Haeres factus pertaineth to us as done for us not for Himselfe who needed it not nor could have any vse of it These two between them comprehend all even all we can wish 1 to be purged of the one 2 and to be seised of the other They follow well For to what end purged He us To leave us there No but for some further matter which though it be last in execution was first in intention Having so cleansed us not content with that it was His purpose further to bring us to glorie that is to no lesse matter then to fit on His throne with Him purchased by Him for no other end And these two Purging and Sitting downe in the throne as the Alpha and Omega the first and the last of that He doth for us And so in them is all well represented Purging our sinnes the first Sitting in the throne the last To purge our sinnes He began this day the first day the day of His Birth wherein He purified and sanctified by His holy Nativitie the originall vncleannesse of ours And Sit in the throne was His last work on the last day of His Ascension Then tooke He possession in our names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle as forerunner for us C. 6. Ver. ult The degrees of this Exaltation be these 1 First A throne it is and that is not every seate but a speciall and cheife and honorable seate 2 And secondly of thrones there be some inferiour as the thrones of Iustice This is the highest for it is a throne of Maiestie 3 Thirdly It is in excelsis and that maketh up all For the thrones heer below even of Maiestie sooner or later they that sitt in them must come downe from them But the throne on high Thy seat ô GOD is for ever and ever Not fading and transitory Psal. 45.7 as ours heer 4 Fourthly in this throne Set He is And Sitting is the site or position of rest that is rest in glory Heer where most glorie least rest 5 And fiftly on the right hand which is on the throne the best and next place to GOD Himselfe And by this Verse 13. are we above the Angells for to which of them as the Apostle after deduceth said He at any time Sitt on my right hand No but stand before me as ministring spiritts all Verse 14. Or when they rest it is on the other hand the right hand is kept for us and possessed already by one in our Nature who in this seat will not sit alone Sed consedere nos secum fecit in coelestibus Eph. 2.6 Even now we sit there in Him and shall there sit with Him in the end So He promiseth in expresse terms Apoc 3.21 that we shall sit with Him in His throne as He doth in His Fathers And so not in the throne will He be above us but onely that He in the middest and we on His right hand III. Our duty to Christ. Our duety then is for His excellencie to honor Him for His Power to feare Him for His love shewed reciprocally to love Him againe for His hope promised truly to serve Him GOD for His part would have His servants the Prophetts will used but how ever they in times past were regarded by them this He makes full accompt of if He send His Sonne we will not faile but reverence Him Specially such a SONNE of such glorie Mat. 21.37 such power and above all of such love towards us to provoke ours againe And againe of such ability to reward with eternall glorie as He will even buy our service at Who gives more and pay us for it to the full with no lesse wages then a throne of glorie 1. As a Prophet speaking This in generall More particular In three termes He is sett out to us heer in the text 1 Speaking 2 Purging and 3 Sitting as a Prophet He speakes as a Priest purges as a King sits Speaking our duty is to heare Him to lay up His sayings in our heart Two markes His word hath heer 1 fecit and 2 sustinet made and makes continue Let it have the same in us In the Sermon time something is begunn to be made in us but it continueth not which sheweth it is not verbum virtutis to us Againe let it not be as a Brightnesse only to be seen by us but as a Character too to leave a marke behinde it to be seen on us and then it is right Now hodie si vocem To day if yee will heare His voice yee can heare none but vagitum infantis Psal. 95.8 such a voice as useth to come from a new borne babe And even so He speaks to us if we can understand For even this Verbum to be infans and Tonans to be vagiens He to send forth such a voice it speaketh humilitie I am sure and great love that so would humble it self it we have eares to heare it When He that was the brightnesse of His Fathers glorie should be so eclipsed He that sitts on the throne thus be throwen in a manger 2. As a Priest purging Prophetts spake but purged not Purging was ever the Priests office It is true the word He speakes hath a mundifying vertue Iam mundi estis Now are ye cleane It clenseth then But not that only nor principally For the medicine which purgeth ex proprietate His flesh and bloud goe to it By which will we are sanctified even by the offering of the bodie of IESVS C. 10.10 That blood of IESVS CHRIST cleanseth us from all Sinne 1. Ioh. 1.7 These the true ingredients into this medicine But better yet if both goe togither And this day they first came togither the Word and Flesh therefore of all daies this day they would not be parted For will you sever the flesh from the Word that day on which GOD joyned them GOD forbid There is a correspondencie between the Word and His brightnesse and between the Sacrament and His Character
smoke a little and there is all No if He be with us we need not feare what these two Nay not what all the fire-brands in hell can do against us And sure strange it is The Saints of GOD what courage and confidence they have taken from this very name Immanuel Go to saith Esay in the next Chapter Take your counsell Esay 8.10 it shall be brought to nought Pronounce a Decree it shall not stand Why For Immanuel GOD is with us Nothing but this Name For as it is a Name Esay 50.8 so it is a whole Proposition if you will And after in the 50. Chapter he seeks for enemies calls them out Who will contend with me where is my adversarie let him come neere So little doth he feare them And these were ghostly enemies And this was in the point of Iustification This for the Prophet Now for the Apostle Never did Champion in more couragious manner cast his glove Rom 8.39 then doth he to his ghostly enemies to height to depth to things present to things to come to all that none of them shall be able to sever him from this Cum from His love And all in confidence of Si Deus nobiscum in whom hee makes full accompt to conquer Nay conquer will not serve more then conquer he Rom. 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 30.1 The reason is set downe Prov. 30. where he betakes himselfe to Ittiel first which is but a slip of Immanuel Deus mecum And then to Ittiel streight ioines Vcal I shall prevaile not I but El with me Ittiel goeth never alone Vcal attends it still Get Ittiel if Ittiel be with us Vcal will not be away For Ittiel and Vcal part not Is this all No there is another in the very body of the word it selfe 2 To make us the â—onnes of God With us to make us that to GOD that He was this day made to man And this indeed was the chiefe End of His being with us To give us a posse fieri a capacitie a power to be made the Sonnes of GOD by being borne againe of water and of the Spirit For Originem quam sumpsit ex utero Virginis posuit in fonte Baptismatis Ioh. 1.12 The same Originall that Himselfe took in the wombe of the Virgin to us-ward the same hath he placed for us in the fountaine of Baptisme to GOD-ward Well therefore called the womb of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Virgins womb with a power given it of concipiet pariet filios to GOD. So His being conceived and borne the Sonne of man doth conceive and bring forth Filiatio filiationem our being borne our being the Sonnes of GOD. His participation of our humane our participation of His divine Nature And shall He be with us thus many waies and shall not we be with Him Our Duty To be with him as many I say not but some as many as we can We with Him as He with us Specially since upon this issue the Prophet puts King Asa The Lord is with you if you be with Him With you to save you if you with Him to serve Him 2 Chron. 15. â— It holds reciprocè in all duties of love as heer was love if ever Immanuel GOD with us requires Immelanu Vs with GOD againe He with us now I hope For In praâ—er c. Matt. 18.20 where two or three are gathered together in His Name there is He with them But that is in His God-head And we are with Him our Prayers our Praises are with Him But that is in our spirits whence they come These are well but these are not all we can And none of these In the Sacrament the proper with Him of the Day That hath a speciall Cum of it selfe peculiar to it Namely that we be so with Him as He this day was with us that was in flesh not in spirit onely That flesh that was conceived and this day borne Corpus apiasti mihi Psal. 40 7. Heb 10 5. that body that was this day fitted to Him And if we be not with Him thus If this His flesh be not with us If we partake it not which way soever els we be with Him we come short of the Im of this day Im otherwise it may be but not that way which is proper to this Feast Thy Land ô Immanuel saith the Prophet Esay 8.8 in the next Chapter And may not I say This thy Feast ô Immanuel Sure no being with Him so kindly so pleasing to Him so fitting this Feast as to grow into one with Him as upon the same day so the very same way He did with us This as it is most proper so it is the most streight and neere that can be the surest being withall that can be Nihil tam nobiscum tam nostrum quam alimentum nostrum Nothing so with us so ours as that we eat and drink downe which goeth and groweth one with us For alimentum alitum doe coalescere in unum grow into an vnion and that vnion is vnseparable ever after This then I commend to you Eâ—en the being with Him in the Sacrament of His Body That body that was conceived and borne as for other ends so for this specially to be with you And this day as for other intents so even for this for the Holy Eucharist This as the kindliest for the time as the surest for the manner of being with And this is the furthest And this is all we can come to heer heere upon earth In Heaven Bâ—t this is not all there is a further to come still For we are not together we are parted He and we He in heaven and we in earth But it shall not alway so be Beside this day Immanuel hath another day And that day will come And when it doth come He will come and take us to himselfe That as He hath been our Immanuel upon earth So He may be our Immanuel in heaven He with us and we with him there for ever This of the Sacrament is a Preparative to that will conceive and bring forth the other For immediately after He had given them the holy Eucharist He prayed streight that they that had so been with Him in the Blessed Sacrament Father my will is my prayer Ioh· 17.24 my last prayer that where I am they may be also And He is in Heaven in the joy and glorie there and there He would have us So nobiscum Deus in terris brings us to nos cum Deo in coelis even thither Thither may it bring us and thither may we come and there be He with us and we with Him for ever Immanuel is the end of the Verse The same be our end that so we may be happie and blessed without end A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Moonday the XXV of December A. D. MDCXV being CHRIST-MASSE day MICA CHAP.
hominibus in homines bona voluntas Glorie be to GOD in the high Heavens and peace upon earth and * Or in men towards men good will THE Antheme of the Queere of Heaven for this day For having heard the Angells Sermon at twise 1 Of the Nativitie 2 Of the Invention of CHRIST and seene the Queere of Angells set with their nature and condition there remains nothing but the Antheme to make up a full service for the Day This is it Saint Luke besides that he is an Evangelist hath the honour further that he is the Psalmist of the New Testament foure Hymnes more hath he added to those of the Old Of which foure this is so much the more excellent then the rest in that it is not of any mans setting though never so skilfull the Dittie and it are both Angelicall from the Angells both That we praise GOD with the tongue of Angells whensoever we praise Him with this with Gloria in excelsis The Summe of it is that though all dayes of the yeare and for all benefits The Summe yet this day and for this now above all GOD is highly to be glorified More highly then in others Nay most highly then for it is in altissimis the highest of all That Heaven and Earth and men are to joine in one consort Heaven and Earth first Heaven on high Earth beneath to take up one hymne both in honour of His birth both are better by it Heaven hath glorie Earth peace by meanes of it Heaven hath glorie laetentur coeli Earth peace exultet terra at thy Nativity O LORD Psal. 96.11 Warranted by this Song at thy Nativity O LORD let the heavens rejoice for the glorie let the Earth be glad for the peace that come to them by it And men hominibus though they rest and come in last after both yet they to do it as much Nay much more then both for Gods good will toward them which brought all this to passe in Heaven and Earth both restoring men to Gods favour and grace and all by meanes of this Child their Reconciler to GOD that hath beene their Pacifier on earth that is their Glorifier in Heaven that shall be They therefore if any nay more then any and now if eve r nay more then ever to beare their part in this glorious hymne at the cratch side Ita canunt in Nativitate quae per Nativitatem Thus sing they at His Nativitie of those things that came by His Nativitie Came to Heaven to Earth to Men Glorie to Heaven Peace to Earth Grace and favour to men The Division To take a Song right it behoveth to know the parts of it And they are easily knowne They divide themselves into the number blessed above all numbers because it is the number of the Blessed Trinitie and the mysterie of the TRINITIE do the Fathers finde in the parts of it Eph. 2 14. 1 In GOD on high the Father 2 In peace Ipse est Pax nostra the SONNE 3 And in Good will the HOLY GHOST the Essentiall Love and Love-knott of the God-head and this day of the Man-hood and it Being Ode natalitia if we consider it as a Nativitie they that calculate or cast Nativities in their calculations stand much upon Triplicities and Trigons and Trine aspects And heer they be all A triplicitie of things 1 Glorie 2 Peace 3 and Good-will A Trigon of Parties 1 GOD 2 Earth and 3 Men. And a trine aspect râ—ferendo singula singulis 1 To GOD glorie 2 to Earth peace 3 to Men favor grace or goodwill But if as it is most proper we consider the parts as in a Song The three will well agree with the Scale in Musique 1 In excelsis on high Hypate 2 On earth Nete 3 And men howsoever they come in last they make Mese the Meane Most fittly for they as in the midst of both â—he other partake of both 1 Their soule from on high 2 Their body from the earth Not the heathen but did confesse the soule divinae particulam aurae And for the body there needs no pâ—oofe that earth it is Earth to earth we heare we see before our eyes every day Of these three parts then asunder And after as the nature of a Song requireth of their 1 Conjunction 2 Order and 3 Division 1 Coâ—junction Glorie on high and in earth Peace 2 Then the order or Sequence But first glorie then Peace 3 And last the division sorting them suum cuique each to his owne 1 To GOD glorie 2 Peace to the earth 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men 4 Last of the singing of the Hymne 1 When the time 2 and by Whom I. The sâ—verall accâ—ption of the Text. There are in this Hymne as the Greekes read and we with them three Rests The ground of which three are three Parties 1 In excelsis Deo GOD on high 2 In terrâ earth 3 and Hominibus men To thâ—se three other three 1 Glorie 2 Peace 3 Good-will as it were three streames having their head or spring in CHRISTS cratch and spreading themselves thence By the Greâ—â—es three sundry wayes having their influence into the three former One of these into some one of them Glorie upward in excelsis Peace downward to the earth Good-will to men in the middest between both compound of both You will marke The Child heer is GOD and Man GOD from on high Man from the earth To heaven whence He is GOD thither goeth Glorie To earth whence man thither Peace Then as GOD and Man is one CHRIST and as the reasonable soule and flâ—sh is one man So CHRIST consisting of these two brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fullnesse of GODS favour the true and â—eall cause of both yeilding them peace while heer on earth and assuring them of glorie when there on high as thither on high we trust to be delivered after our time heer spent in procuring Heaven glorie and â—arth peace Thus three Rests 2. By the Latines But let me not keepe from you that the Latine hath but two Rests and of the Greeke some likewise To two they reduce all and well The Places are but two 1 On high 2 and in earth The Persons but two 1 GOD â— and Men So the Parts to be but two 1 Glorie on high to GOD 2 Peace on earth to Men. But then what shall become of Good-will Good-will is a good word would not be lost or left out No more it shall And indeed the diverse reading of that one word makes the parts to be either two or three The Greeks read it in the Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which referres to men then there must needs be three there are two besides The Latines seeme to have read it in the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one letter more And so they make it of the nature of a limitation Peace on earth to men What to
this tumultuous troublesome place this a Hos. 2.15 vale of Achor right as Hosee this b Iam. 3 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Iames a wheele ever whirling about c Mat. 12.43 quarens requiem non invenit eam Where we shall soone be diseased with a Surgite postquam sederitis after we sitt a little quickly disquieted againe The Prophet Mica tells us plaine Non habetis hîc requiem heer we cannot have it this is not our rest Mic. 2.10 Nor never seeke for true glorie heer Why Locus est pulicum culicum It is the place of fleas and of gnatts this In the garden the place of our delight we meet with wormes and there be Spiders even in the King's Palace This place of wormes and Spiders call ye this the place of glorie in dust and cobwebbs Say it be yet such is the nature of these two such as they be the rest and the glorie heer as they divide still have ye one ye must quitt the other They that are in glorie have not the quietest life And they that are most at rest fardest of from being glorious Rest is heer a thing inglorious and glorie a thing restlesse Thus it stands with us Gen. 49.14 Isachar's condition likes some Rest is good though it be between a payre of panniers If that like us we must live in this estate the most obscure of all the Tribes But if we will have a name among the great ones of the earth if be glorious then farewell rest We must take our lott among them that live not most at ease certainly For heer they meet not but are in sunder still 7 At the right hand of God But say yet we could make them meete Be at all ease and in all glorie togither seated and seated at the right hand both Now come we to weigh the word Dei. The right hand heer super terram is not the right hand of GOD but of a man which shall wither Ioh. 31.22 and within a certaine of yeares as the Prophet's terme is fall from the shoulder And so this rest and this right hand we can have no hold of either It is sayd in the Acts After two yeares Foelix went his way and another came Governour in his place Act. 24 2â— And then the places were changed some were diseased and so is the case of all foelicitie heer Vpon the point then Rest and glorie we seeke not barely but we seeke them so as they may endure and our wish is if it might be even for ever And this may be had but it wil be had at no right hand but ad dexteram Dei GOD'S only Then seeke them there Not heer where either we shall seeke and not finde them or find one from the other or if both togither yet have no hold of them but soone lose them againe Seeke where we may nay where we shal be sure to finde them where both wil be had and both togither and good assurance of both even to eternitie as at God's right hand a right hand that withereth not If ye seeke rest lett it be in His holy hill Psal. 15.1 Luc. 2.14 if glorie Gloriae in excelsis where CHRIST is already Set so at rest at the right hand so in glorie at God's right hand and so in both for ever There they be there seeke there sett your minds To withdraw ourselves to sequester our mindes from things heer below to thinke of Him and of the place where now He is and the things that will bring us thither The Application to the time It is a prerogative that a Christian hath to make it Easter any day in the yeare by doing these dutyes on it They come no day amisse But no day so fit as this day the very day of His rising Then of very congruity we to rise also For no reason in the world if He rise that we should lye still Nor is it good for us that He should rise without us and leave us behinde in the grave of our sinnes still But when He then we too Rising is not so proper to the day but the two signes or two dutyes call them which ye will are as proper For this day was indeed a day of seeking I know whom you seeke ye seeke Iesus that was crucified saith one Angell Why seeke ye the living among the dead saith another To rise Mat. 16.6 Luc. 24.6 when He rose to seeke Him when He was sought This day He was sought by men sought by women Women the three Marie's Men the two Apostles The Women at charges the Apostles at paynes Early by the one earnestly by the other So there was seeking of all hands Luc. 24. â—3 And they which sought not went to Emmaüs yet they set their minds on Him had Him in minde were talking of Him by the way So that these doe very fittly come into the Agendum of this day Thus to seeke and sett our mindes At least not to lose Him quite that day we should seeke Him nor have our minds farthest from Him that day they should be most upon Him The Church by her Office or Agendum doth her part to help us heerin To the Sacrament all she may The things we are willed to seeke she setts before us the blessed Mysteries For these are from above the bread that came downe from heaven the bloud that hath been carried into the holy place And I add ubi CHRISTVS For ubi Corpus Ioh. 6.50 Heb. 9.12 ubi sanguis CHRISTI ibi CHRISTVS I am sure And truly heer if there be an ubi CHRISTVS there it is On earth we are never so neer Him not He us as then and there There in efficaciâ and when all is done efficacie that is it must doe us good must raise us heer and raise us at the last day to the right hand and the locall ubi without it of no value He was found in the breaking of bread that bread She breaketh Luc. 24.30.35 that there we may finde Him He was found by them that had their mindes on Him To that end She will call to us Sursum corda lift up your hearts which when we heare it is but this Text iterated Set your minds have your hearts where CHRIST is We answer We lift them up and so I trust we doe but I feare we lett them fall too soone againe Therefore as before so after when we heare Thou that sittest at the right hand of the Father and when againe Glorie to GOD on high all is but to have this But especially where we may Sentire and Sapere quae sursum and gustare donum caeleste tast of the heavenly gift as in another place he speaketh see in the breaking Heb. 6.4 and tast in the receiving how gracious He was and is was in suffering for us is in rising againe for us too and regenerating us thereby to a lively hope
And gracious in offering to us the meanes by His Mysteries and grace with them as will rayse us also and sett our minds where true rest and glorie are to be seene That so at this last and great Easter of all the Resurrection-day what we now seek we may then finde where we now sett our minds our bodyes may then be sett what we now but tast we may then have the full fruition of Even of His glorious God-head in rest and glorie ioy and blisse never to have an end A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XXIV of April A.D. MDCXIV being EASTER DAY PHIL. CHAP. II. VER 8. He humbled Himselfe made obedient unto death even the death of the Crosse. 9. For this cause hath GOD also highly exalted Him and given Him a Name above every name 10. That at the Name of IESVS every knee should bow of those in Heaven and in earth and vnder the Earth 11. And that every Tongue should confesse that IESVS CHRIST is the Lord to the glory of GOD the Father FOR this cause The Summe GOD hath exalted Him saith the Text Him that is CHRIST And for this cause are we now heere to celebrate this exalting Of which His exalting this is the first day and the Act of this day the first step of it even His rising againe from the dead Haec est clarificatio Domini nostri IESV CHRISTI quae ab Eius resurrectione sumpsit exordium saith Saint Augustine upon this place This now is the glorifying of our LORD IESVS CHRIST which tooke his beginning at His glorious resurrection Thus is the summe and substance of this Text set downe by that learned Father By him also is it likewise divided to our hands Into Humilitas Claritatis meritum The Division 1. and Claritas humilitatis praemium Humilitie the merit of glory in the first verse of the foure And glory the reward of humilitie in the other three Which two heere and ever are so fast linked together as there is no parting them I cannot but touch and I will but touch the Merit in the first verse It properly pertaines to another day And so come to Opus dici The matter of this dayes exultation is called here His Exaltation And is of two sorts By GOD in the ninth verse And by us in the two last By GOD And that is double Of his Person Of his Name Two Super's either one Super exaltavit Ipsum His Person there is one in the forepart of the ninth verse And Nomen super omne nomen His name there is the other in the latter part of it And this is GOD'S Then commeth ours For GOD exalting it Himselfe He will have us to doe the like And not to doe it inwardly alone but even outwardly to acknowledge it for such And sets downe precisely this acknowledgement how He will have it made by us Namely two waies By the Knee by the Tongue The Knee to bow to it verse 10. The Tongue to confesse it verse 11. And both these to be generall Every Knee every Tongue And not in grosse but deduced into three severall rankes All in Heaven All in earth All vnder the earth which comprehends all indeed and leaves none out This acknowledgement thus but onely insinuated by the Knee is by the Tongue more plainely expressed And this it is That IESVS CHRIST is the LORD LORD of all those three This to be done and so done as it redound all to the glory of GOD the Father But then last take the Vse with us that since in Him His humiliavit se-ipsum ends in Super-exaltavit Deus His humbling Himselfe in GOD 's Exalting That the same minde be in us Verse 5. And the same end shall come to us As His end was so ours shall be in the glory of GOD the Father Propter quod For this cause I. Veâ—se 8. WE touch first upon this word It is the Axis and Cardo the very point whereupon the whole Text turneth 1. Propâ—er First Propter A cause there is So GOD exalts ever for a cause Heere on earth otherwhile there is an Exaltavit without a Propter quod Some as Sobna Plaman Esay 22.15 Est. 3.1 Nehem 4.1 Sanballat sometimes exalted no man knowes wherefore With GOD there goeth ever with men there should goe a Propter quod before Exaltavit 2. Propter quod For a cause for what for this cause And this now casts us backe to the former verse where it is set downe Humiliavit There it is for His Humilitie Humiliavit Now of all causes not for that if we goe by this world which as the Proverbe is was made for the presumptuous Not for the vertue of all others A vertue before CHRIST thus graced it so out of request as the Philosophers looke into their Ethiques you shall not so much as finde the name of humilitie in the list of all their vertues Well this cast vertue of no reckoning is here made the Propter quod of CHRIST 's exalting Luk. 1.48 As Respexit humilitatem the ground of His Mothers Magnificat And He that by Him brought light out of darknesse at the first wil by Him bring glory out of humilitie at last Or this booke deceiveth us With GOD it shall have the place of a Propter quod 2. Cor. 4.6 how poore account soever we make of it here â— Ipse But this Quod is a Collective there be in it more points then one I will but point at them Hâ—miliâ—vit ipse He humbled He which many times is idle but here a circumstance of great waight He so great a Person being in the forme of GOD and without any disparagement at all equall to GOD as he tels us a verse before He humbled Verse 6. Vbi Majestatem praemisit vt humilitatem illustraret That discourse of His High Majestie was but to set out to give a lustre to His humilitie For for one of meane estate to be humble is no great praise It were a fault if he were not But In alto nihil altum sapere For a King as David to say I will yet be more humble 2. Sam. 6.22 for the King of Kings for Him to shew this great humilitie that is a Propter quod indeed Humiliavit Ipse Then secondly that Humiliavit Ipse se. Ipse se and not alius ipsum 2 Se. that He was not brought to it by any other but of his owne accord He humbled himselfe There is a difference betweene humilis and humiliatus One may be humbled Exod 10.16 Matt. 27.32 and yet not humble Pharao was humbled brought downe by his ten plagues Simeon of Cyrene aâ—gariatus to humble his necke vnder the Crosse. This was alius ipsos But Ipse se is the true humilitie For then it is laudabili voluntate not miserabili necessitate of a willing minde and that is commendable not of force and constraint for
this Super is not thither onely but above and beyond it From death to life Nay Super more then so Not to Lazaru's life to die againe Ioh. 1â— 44 but to life immortall ut vitam babeat abundantius habeat That abundantius Ioh. 10.10 is immortalitie From shame to glory onely that Nay Super to the glory of the Father that is glory that shall never fade as all here shall So downeward 1. Pet. 1.4 it was but vsque had his stint so farre and no farther upward now it is Super no stint but higher and higher still Levit 23.10 This day is the feast of the first fruits On it He had no more but the first fruits of His exalting Ioh. 2.10 2. Reg. 2.11 He was exalted but with Iona's exaltation onely from the lower parts to the upper parts of the earth But we shall follow Him higher to the exaltation of â—lias Super above the clouds Nay Super above the Starres above the Heavens and the heavens of the heavens till we have brought Him from de profundis to in 〈◊〉 from the lowest parts of the earth to the highest place in Heaven even to the right hand of GOD. And higher we cannot goe Will ye observe yet once more a kinde of Omen or presage of both these exaltings and that at the very time of His humiliation For even that His humiliation was acted after the manner of an exalting though in a meer mockerie For to all their disgraces they added this of scorne They lift Him up upon His Crosse for all the world Iudic. 16.25 as the Philistines did Samson set Him aloft betweene the two pillers to make sport at Him This was His exaltation And they gave Him a Name too Pilate's title over His head Mar. 15.16.19.18 And bowed their Knees And cried Ave Rex a kinde of Confession This as they performed it was grande ludibtium but as GOD turneth it it was grande mysterium For to earnest GOD turneth both A kinde of strife there seemed to be the lower they the higher GOD the more odious they sought to make Him the more glorious GOD He Exalted His Person in stead of the Crosse to His owne high throne of Maiestie And in stead of Pilate's title gave Him a Title of true honour above all the Titles in the world And this for Super-exaltavit Ipsum And so I passe from the exalting of His person the amends for Mortem And come to the exalting of His Name the amends for Crucis in the latter part of the same verse He gave him a Name For without a Name what 's exalting Dedit Ei Nomen What is His Nativitie without an Epiphanie For to those two may these two here well be compared His Resurrection is a very Nativitie To it doth Saint Paul apply the verse of the Psalme Hodiè genuite Acts 13. And this Name giving Acts 13.33 is as the Epiphanie to make it apparant and knowen to the world And indeed why are things exalted or lift up but that they may be in view and notice taken of them So that they which be exalted seeme not so to be till their so being be made publique and there goe a Name of it abroad in the world And sure when men are so high as higher they cannot be as Kings there is no other way to exalt them left us but this to spread abroad to dilate their names Which every noble generous spirit had rather have then any dignity though never so high For being in their dignities how farre will they venture even to ieopard dignity life and all and all but to leave a glorious Name-behinde them That To gâ—ve a Name is even to exalt His very exaltation it selfe and to make him that is at the highest higher yet A Name He gave Him what Name not inter among the famous names on earth but Super omne nomen above them all Heere is Super upon Super Super omne Nomen another Super to His Name no lesse then His Person That above all Persons and this above all names whatsoever And now by this time His exaltation is compleate and not one Super to be added more This Name is named in the verse and it is the Name of IESVS Of the giving first And then of the Super of it Of the giving three doubts arise 1. How given Him and others had it also 2. How given now and He had it before even in the womb of his Mother Dedit ei 3. How given Him of grace and yet He deserved it Propter quod How is this Name said to be given Him 1. Others had it Heb. 4.8 Agg. 1.1 as some speciall dignitie and others had it beside and before Him Iesus the Worthie the sonne of Nun Iesus the high Priest the sonâ—e of Iesedeck â—o say nothing of Iesus the sonne of Sirach They had it it is true but not given them by GOD as He by the month of the Aâ—gell God 's deputy But they by men had men to their God fathers As now Matt. 1.21 we have a Sect oâ— Societie of Iesus but they give themselves the Name GOD never gave 〈◊〉 He gave it heere for humiliavit a vâ—rtue they little 〈◊〉 For he that 〈◊〉 but sheâ— of it in â—â—psa 〈◊〉 meane to be of the Companie Other 〈…〉 thâ—◠〈◊〉 a Chrisâ—â—â— 1610. Zac. 8.23 I have before this told you of foure maine differences betweene this Iesus and all others This one now shall serve for all All those Iesu's and every one of them had need of and were glad to layhold of the skirts of this Iesus to be saved by Him otherwise they had beene falsely so called lost men all And so will be willing to resigne this Name to Him that He may beare it at least with a maine difference from them all Dedit â—i 2. He had it before But what tell yee us of it now after the Resurrection doe not we know it was given Him being yet in the wombe It was so but by a kinde of anticipation For it never had the perfect verifying the full Christendome as they say till this day Not yet full three dayes since they upbraided Him with it IESVS a SAVIOVR A wise SAVIOVR Mat. 27.42 and cannot save Himselfe For He seemed to perish then to lose His life in their sight but now this a day taking it againe He shewed He did but lay it downe Ioh. 10.18 He lost it not He was not IESVS indeed able to save himselfe and able to save all those that trust Him with their salvation So it was never in kinde till now Heb. 5.9 but now it was Dedit â—i 3. He did merit it But if He gave it Him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave it Him of grace where is the merie then the Propter quod we spake of what is become of that Safe enough for all this That which is otherwise due
Death Apoc. 1.18 Of Death to unlocke the graves Of Hell to locke up the old Dragon and his crew into the bottomelesse pit A great Lord For whither shall one goe Revel 20 3. to get out of His dominion Well if it be but to confesse this that is no great matter we will not sticke with Him who cannot say Iesus CHRIST is the Lord That can no man saith the Apostle say it 1. Cor. 12.3 as it should be said but by the Holy Ghost For confessing Him Lord we confesse more things by Him then one For two things goe to it 1. Saint Peter gives us one Matt. 14.30 Acts 9.6 2. Saint Paul the other 1 Domine salva pereo saith Saint Peter Save Lord I sinke A Lord to save 2. Domine quid me vis facere saith Saint Paul Lord what service wouldest thou I should doe A Lord to serve Saint Peter's we like well to succour and save us when we are in any danger He shall heare of us then But Saint Paul's Quid me vis facere when it comes to that then our confession fumbles and sticks in our teeth Nay then Psal. 12.4 Quis est Dominus noster we have no LORD we then So we play fast and loose with our confession fast at succor loose at service in at one out at the other But what speake I of doing His will when if He doe not ours in each respect if we have not this or that when we would we fall from confessing and fall to murmuring And it fareth with us not as if He were Lord and we to doe His will but as if we indeed were the Lords and He to doe ours As if there were nothing betweene us and Him but He to doe our turnes and then Tu autem Domine His Lordship were expired and at an end Vpon the point thus it is we confesse it the wrong way the Lord to be Iesus but not Iesus to be the Lord. O Lord be Iesus but not O Iesus be Lord. O Lord be Iesus to save us but not O Iesus be Lord to command us So that all our humiliavit still is without factus obediens Ye see then it is worth the while to confesse this as it should be confessed In this wise none can doe it but by the Holy Ghost Otherwise for an Ore tenus onely our owne ghost will serve well enough But that is not it Quid me vis facere is it that makes the Lord. He tels us so Himselfe and with a kind of admiration that any should thinke otherwise How call ye me Lord saith He and doe not as I will you Luk. 6.46 As much to say as It is to no purpose though you say Domine Domine double it and treble it too it will goe for no confession if a factis negant come in the necked of it if Matt. 7.21 Tit. 1.16 Saint Paul's Quid me vis facere be left out And this is yet more plaine by the last words of all Namely Confesse to the glory of GOD the Father that this confession is so to be made as it redound to the glory of GOD the Father Whose great glory it is that His sonne is Lord of such servants That men shall say See what servants He hath how full of reverence to His Name how free how forward to doe His will Herein is His Name much magnified As on the other side it must needs be evill spoken of and that among the very heathen when not a Knee Rom. 2.24 got to bow when this syllable LORD comes out of our mouth but no Quid me vis facere to follow it When they see how vn-service-like our service is how rude our behaviour toward Him and his Name whom we terme Lord indeed but vse Him nothing so But come hither into His presence and carie our selves here for all the world as the fellow did before Augustus of whom Mecaenas well said Hic homo erubescit timere Caesarem And so we as if we were ashamed to seeme to beare any reverence at all to Him or His Name It would not be thus I am privie there is no one thing doth more alien those that of a simple minde refuse the Church then this that they see so vnseemely behaviour so small reverence shewed this way But sure the Apostle tels us our cariage there should be such so decent as if a stranger or vnbeleever should come into our assemblies the very reverence He there seeth should make him fall downe and say Verily GOD is among us to see us 1 Cor. 14.25 so respectively beare our selves in the manner of our worship This Confession that Iesus is the Lord is to be to the glory of GOD the Father IESVS is the Lord to the glory of GOD the Father So we take it one way Or this Confession is to be that Iesus is the Lord to the glory of GOD the Father so another way And both well To confesse that He is the Lord that all His Lordship is not to His owne glory but to His Father's Thinke not then that Gloria filio shall abate ought of Gloria Patri The Sonne is Lord to the glory of His Father and not otherwise Let that feare then be farre from us that in exalting the Sonne we shall in the least minute eclipse the glory of His Father Here is no feare of emulation that it will prove the case of Iupiter and Saturne No so blessed is the accord of this Father and this Sonne as the Father thinketh it some blemish to His glory it so profound humilitie so complete obedience He had not seene highly rewarded with Super upon Super. And the Sonne will admit of no glory that shall impaire His Father 's in the least degree For loe He is Lord to the glory of God His Father This is the end of His of CHRIST 's And the same may be the end of all Exaltations that a SAVIOVR ever may be LORD hold that place and hold it and be Lord not to His owne but to the Glory of GOD even GOD the Father The conclusion Matt. 11.26 Ioh. 13.15 Luk. 2.12 The end of all And we must needs know and take that with us for which all this heere is brought And it is a Lesson even His Discite a me and it is a Paterne even His Exemplum dedi vobis to commend vnto us the vertue of the Text the Propter quod of the Feast even Humilitie Hoc erit signum it is His signe at Christmas As His signe then so His Propter quod now at Easter So the vertue of both Feasts I will offer you but three short points touching it 1. Humiliavit It is no humble man is set before us here it is the Sonne of GOD and Himselfe GOD Et quomodo non humiliatur homo coram humili Deo How is not the Sonne of man humble CHRIST'S Person and the Sonne of GOD is Even for
expedience of veniet we deduce out of the inconvenience of non veniet This inconvenience if He goe not What if He goe He will come certainly For He will be sure to find Him Now choose whither I shall goe and you have Him or stay and you want Him The answere is cleer have Him ye must want Had ye may not So if this be the case If no Ascension no Pentecost we yield Ascendat CHRISTVS ut descendat PARACLETVS The Diuision Where we have to consider of these 1. Of the reason It is expedient expedient for you I goe Then of these two 1The inconvenience of non veniet the HOLY GHOST 's not comming 2 And of the necessitie of si non abiero that CHRIST must goe that He may come And last of Veniet and Mittam His comming and Christ's sending Where we are to treat of Paracletus His name and nature first 2 and then of the time and manner of His sending I. The Reason It is expedient THere is no act of our Saviour Christ's but ever at the first view there sheweth forth nor speech but ever at the first hearing there soundeth some vertue in it As heer in this that vertue which the Apostle 2. Cor. 1.10 calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His mildnesse and aequitie the beames of that vertue breake forth in this 1 Heerin is aequitie This very first that He would yield them a reason of His departure Not use his authoritie as well He might come and goe at his pleasure who could aske him why but even condescends to render them though farr his inferiours a reason of His going and comming which sure He was no way bound to doe 2. And what reason that is next It is not Licet what is lawfull for him but Expedit what is expedient or meet to doe 3. And thirdly his expedit is not expedit mihi but expedit vobis meete or expedient not for himselfe but for them to whom he renders it 1. Are 〈◊〉 given There was amongst the heathen one that would have his will stand for reason And was there none such among the people of GOD Yes we finde 1. Sam. 2. one 1. Sam. 2.16 of whom it was said Thus it must be for Hophni will not have it so but thus His reason is for he will not And GOD graunt none such be found among Christians 2. Not licet but expedit 1. Cor. 6.12.10.23 But among Christians there were that stood with Saint Paul upon licet what they might doe this was lawfull for them and who should abbridge them of it Saint Paul may well seeme to have had relation there to his Master's reason heer where he teacheth them a better rule if they could hitt of it That licet is not it expedit is CHRIST 's and is the true Christian's reason 3. Not expedit mihâ— but expedâ—â— vobis And not expedit at large For so we know not whom it referrs to It my be Himselfe expedit mihi as all the world's reasons tread inward No but expedit vobis for them their profit and benefit rather then his owne We finde one before in this gospell Chap. 11. and he was the High Priest that made his from expedit Chap. 11.50 but it was expedit nobis so reasons Caiaphas there But CHRIST our High-Priest taketh it the other way I doe it because it is expedient for you that I doe it And the Apostle followeth him in that too Heb. 13. Vse your Rulers your spirituall Rulers so as they may doe their office with ioy not with griefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 for that is not good for you not for you heare you and lett them goe Well certainly heerin is aequitie heerin is mildnesse in these two first words It was to His Father and to His glorie He went He would not doe it but acquaint them with the reason of it and that reason was He would not doe it but that it was for their good I have enough from these three if we learne to avoyd 1 Hophnie's non vult enim to make our vult our enim And the 2 Corinthian's standing with him upon his licet 3 And frame our Rule by expedit and that not Caiapha's expedit nobis but CHRIST 's expedit vobis for you it is good you the disciples and make that the rule of our going out and comming in This for Expedit vobis If it be good and good for them they will not hinder it Nemo impedit II. The inconvenience of non veniet quod expedit That lesson will soone be learned to yeild to that which is for our behoof All the matter will be to bring expedit vobis and ut ego abeam togither to understand that good how Ego abeam can be expedient for them Indeed it is hard to conceive This we can well conceive Expedit vobis ut ego veniam expedient it is that I come and say with the Apostle etiam vent yea come Lord come quickly Apoc. 22 20. And this we can also Expedit vobis ut ego maneam expedient it is that Itaâ—ry and say with them Luk. 24. mane nobiscum Domine yea tarry with us good Lord. Luc. 24.29 It is more then expedient for thee so to doe But Expedit vobis ut ego abeam expedient I goe my way and leave you Durus est hic sermo it is a hard saying and who can endure it That it should be good for them or for any to have CHRIST goe from them or forsake them And sure the proposition is not so hard but the reason that induceth it is as hard and more if more may be The Comforter will not come Be it so let him not come stay you In te satis nobis we are well enough we desire no other Comforter And the other moveth not neither unlesse I goe why may He not stay and He come notwithstanding What hinders it but we may enjoy both togither Two difficulties which must be cleered or we cannot proceed Non veniet that may be answered with Ne veniat But He is a Comforter No comforter to CHRIST no losse so great as to lose Him if we may keepe Him we care not ne veniat Stay His ascension we feare not Pentecost But He is in earnest and tells us for a truth It is altogither expedient the Holy Ghost come So expedient Vt expedit ut ego abeam potius quà m ille ne veniat Better I goe then He not come of the twaine better I spared then He. So it must be els He saith nothing els the ballance hangs even one as good as the other they may take which they will say they are well enough as they are But weigh the Feasts togither Ascension and Pentecost the expedience of Ego abeam and the expedience of Ille veniet better CHRIST depart then the HOLY GHOST stay from us This setts before us and shews us the
not to be given them till CHRIST was glorified and glorified He was in part at his Resurrection Then therefore given in part as heere we see But much more glorious after by his Ascension Given therefore then in fuller measure Heere but a breath there a mightie winde Heere but afflatus breathed in there effusus powred out The Spirit proceeding gradually For by degrees they were brought on went through them all all three Baptized and so made Christians breathed into and so made what we are had the tongues sitt on them and so made Apostles properly so called But three things may be said of this heere 1. That of all the three commings first it is the most proper For most kindly it is for the Spirit to be inspired to come per modum spirationis in manner of breath Inasmuch as it hath the name à spirando and is indeed it selfe flamen the very breath as it were proceeding à Patre Filioque So one breath by another 2. Then the most effâ—ctuall it is For in both the other the Dove and the tongues the Spirit did but come but light upon them In this it comes not upon them but even into them intrinsecally It is insufflavit it went into their inward parts and so made them indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men inspired by GOD and that within 3. And last it is of the greatest use Both the other were but for once Baptisme but once for every one the tongues but once for all This is toties quoties so oft as we sinne and that is oft enough we need it look how oft that so oft have we use of this breath heere breathed as the next verse sheweth for peccata remiseritis the remission of sinnes Now what is here to doe what businesse is in hand we cannot but know The Summe if ever we have beene at the giving of Holy Orders For by these words are they given Receive the Holy Ghost whose sinnes ye remit c. Were to them and are to us even to this day by these and by no other words Which words had not the Church of Rome reteined in their Ordinations it might well have beene doubted for all their Accipe potestatem sacrificandi pro vivis mortuis whither they had eny Priests at all or no. But as GOD would they reteined them and so saved themselves For these are the very operative words for the conferring this power for the performing this act Which act is heere performed somewhat after the manner of a Sacrament For heer is an outward Caeremonie of breathing instar elementi and heere is a Word comming to it receive ye the Holy Ghost That some have therefore yielded to give that name or title to Holy Orders As indeed the word Sacrament hath beene sometime drawne out wider and so Orders taken in and other some plucked in narrower and so they left out as it hath pleased both the old and the later Writers And if the grace heere given had beene gratum faciens as in a Sacrament it should and not as it is gratis data but in office or function And againe if the outward Caeremonie of breathing had not beene changed as it hath plainely it had been somwhat But being changed after into laying on of hands it may well be questioned For we all agree there is no Sacrament but of CHRIST 's owne institution And that neither matter nor forme He hath instituted may be changed Yet two parts there be evidently 1 insufflavit and 2 dixit 1 He breathed The Division and 3 He said Of these two then first joyntly and then severally From them jointly two points Of the God-head of our SAVIOVR first and then of the proceeding of the Holy Ghost from Him Then severally First insufflavit And in it three points 1. Of the breath and the symbolizing of it with the Holy Ghost 2. Secondly of the parties 2 He that breathed CHRIST b They that breathed into the Apostles 3. And last of the act it selfe a sufflavit breathing b insufflavit breathing into them After of dixit the Word said 1 Accipite of the receiving 2 Then of the thing received which is a Spiritum the Spirit b And not every or eny spirit but Sanctum the Holy Ghost c And because that may be received many waies which way of them it is heere received I. Of the two parts jointly WE proceed first jointly out of both and begin with matter of faith Two Articles of it 1 The God-head of CHRIST 2 the Pâ—oceeding of the Holy Ghost from the second Person 1 The God-head of CHRIST Dixit The first rising out of the two maine parts For as insufflavit argues His Manhood So dixit doth His God-head His saying Receive the Holy Ghost For haec vox hominem non sonat No man of himselfe can so say Verus Homo qui spiraâ—e True Man by His breathing Verus Deus qui Spiritum donare True GOD by his bidding them take and so giving them the Holy Ghost To give that gift to breath such a breath is beyond the power of men or Angels Is more then any can do save GOD onely For that We say them also in our Ordering the case is farre different We say them not as in our owne but as in His person We bid them from Him receive it not from our selves This point will againe fall in afterwards 2 The Proceeding of the Holy Ghost Next we argue for the Holy Ghost's proceeding from Him and that evidently For as He gave of His breath so did He of the Spirit The breath from His Humanitie the Spirit from His Dâ—itie The breath into their bodies the Spirit into their soules The outward act teaches visibly without what is invisibly done within Thrise was the Holy Ghost sent and in three formes 1 of a Dove 2 of breaâ—h 3 of Cloven Tongues From the Father as a Dove From the Sonne as Breath From both as Cloven Tongues The very cleft shewing they came from two At CHRIST 's baptisme Luk. 3.22 the Father sent Him from heaven in shape of a Dove So from the Father He proceedeth After at His rising heere CHRIST by a breath sends Him into the Apostles So from the Sonne He proceedeth After being receiveâ— up into the glorie of his Father He together with the Father the Father and He both sent Him this day downe Act. 2 3. in tongues of fire So from both He proceedeth Proceeding from the Father totidem verbis Chap. 15.26 And proceeding heere from the Soâ—ne ad oculum really Not in words onely we may beleeve our eyes we see Him so to proceed Enough to cleere the point à patre filioque With Reference to quorum remiseritiâ— This proceeding as it holds each other where so specially in this of quorum remiseritis the remission of sinnes For which it is heere given For in that of all other the Holy Ghost proceeds from CHRIST most properly For
but there must needs be as great nay Festum magis duplex for the King heer If for Her a stranger for their owne naturall Liege much more Was so with them In diebus illis and with us to be In diebus hijs Or rather in die hoc For there it was plurall more daies went to it then one many dayes in doing heer it was dispatched sooner No diebus heer begun acted ended all in a day nay halfe a day betweene noone and night And this shall be the first that it was not long in doing Short as it was yet may I take upon me there is as great odds between this day and them as is between the fifth of August ours and the fifteenth of Adar that is December theirs that is between a long and a short a Summer's and a Winter's-day There is not in all the Scriptures a book that expresseth so plentifull joy for the saving of a Prince as doth this of Esther the whole ninth Chapter in a manner is spent in it There is gaudium and laetitia and hilaritas and convivium and tripudium I cannot tell how many times over Chap. 9.21 and the day christened by the name of Dies festus a Festivall day There is joy in Sufan the Cittie there is joy in the villages there is joy in the hundred twentie seven every Province of them joy all over and all this allowed nay a Statute made to keepe it So a day of joy to all posteritie and all this Chronicled so A joy in the Chronicles what would you more Hence have we warrant for this day of ours and for all and every of them on this day of ours the same joy full out the same that was for that in every degree let be for this and more for this as this is more as hath been shewed as by the season of the year the day is longer the Sunne brighter the skie cleerer the weather fairer in August then December As this case more famous GOD 's might and mercie more mervailous More fit for a Chronicle more worthy to be engrossed in the great roll ours then theirs And in one we shall be above them that we begin our joy in the House of GOD whereas they in Persia had none to begin it in Heer do we begin it as GOD would have us begin it in the House of prayers with prayers A prayer for Bigthan and Tharez we cannot either these of the Text or those of the day But a prayer that by their examples both Ruina praecedentium may be admonitio sequentium the destruction of those that are gone before may be the instruction of all those that shall come after This the first part and if this will not be the second So may they ever finde that so seeke If seeke as they sought find as they found A prayer for Mardochai that for his so sitting in the gate he may sit in a better place that so many may follow him in his good example A prayer for the King But first a praise the principall cause we come hither for Praised be GOD ever that saved in Persia Assuerus from his two that saved in Scotland Your Majestie from your two the Saviour of Kings Maximè fidelium Then the prayer That those daies and these daies may never faile him nor he ever see other No more Bigthans good Lord but Mardochai's for them That Mardochai may never faile him but if he do that Thou wouldst not no more then this day Thou didst but ever save ever deliver ever preserve him and make them that seeke his ruine find their owne Either hang aloft as these in the Text or lye on the floore as those of the day And even so let the end of this be the beginning of the other even of the joy of the whole day For the day for it for this happie event on it for the King the Subject of it To the cause of it and of all our joy GOD the Father by which and through CHRIST in the unitie of the Holy Spirit be all blessing honour praise glorie and thanksgiving this day and all daies for ever and ever A SERMON Preached before the KING'S MAIESTIE AT VVINDSORE On the V. of AVGVST Ann. Dom. MDCXXII I. SAM CHAP. XXIV VER V. And the men of David said unto him See the day is come whereof the Lord said unto thee Behold I will deliver thine enemie into thine hand and thou shalt doe to him as it shall seeme good to thee Then David arose and cutt of the lappe of Saul's garment privily 6. And afterward David was touched in his heart because he had cut of the lapp which was on Saul's garment 7. And he sayd unto his men the LORD keepe me from doing that thing unto my Master the LORD' 's Annointed to lay my hand upon him For he is the Annointed of the LORD 8. So David overcame his servants with these words and suffered them not to rise against Saul So Saul rose up out of the cave and went away ECCE Dies venit Behold the day is come So beginns the text so say David's men And Behold the Day is come so may we beginne and as truly so say of this Day as ever did they of that The first words agree well So doe the last Abijt Rex viam suam the King rose up and went his way so ends the text and so ended this day too And not onely the first and last words but the middst and all fall out as fitly For indeed what is the whole Text but a report of a King in danger to have been made away and that closely in a cave and a motion made to that end and a knife drawen and David's men up against him and all Yet see the goodnesse of GOD the King did well enough for all that and went his way without any hurt done him And comes not this home to the day Saul at Engedi in the cave there may he not seeme as I may say a type of His Majestie at Saint Iohnston shutt up to use Saul's words in the close corner there Instead of a knife was there not a dagger drawen there and somewhat els and more sought then a corner of his cloake And as David's men rose heer So rose there not a popular tumult there And yet being in that extremitie was he not delivered out of their bloody hands and did not all end as the text ends The King rose up and went his way And this our meeting now in this publique solemne manner is to no other end but to rejoice togither in the presence of GOD and to render unto him our anniversarie sacrifice of praise and thanks that Eccedies venit Behold the day is come wherein he scaped so faire and went his way so happily And shall we not withall put our incense to our sacrifice that is add our prayers to our praises that as this day there was so still and ever a way may be made him
à vobis And so He is He from them and they from Him as farr as the bottome of the nethermost hell is from the topp of the highest heaven And ever the same hand of GOD be so layd on them that shall offer to lay hands on GOD'S Annointed So may they all shutt their eyes as many as it shall seeme good in their eyes to doe the like So may their hearts be smitten that ever hatch in their hearts eny thought that way tending And the faithfull mercies of David be upon them Esai 55.3 whose eye and hand heart and tongue shall see say and thinke and doe as he did And let the King live live yet many yeares to see the renewing of this blessed day and to refresh the memorie of God's mercies upon it shewed him and in him shewed us all And now to returne to the beginning We may I trust now say Ecce dies venit Behold the day is come with a higher accent A day in regard of the deliverie into their hands de quo dixit diabolus but in regard of the deliverie from them de quo dixit Dominus which GOD did bespeake Bespeake but in a better sense not thus in quo tradam in manus but rather in quo eripiam de manibus not deliver You into but to deliver You out of their hands And yet it is dies in quo tradam too but the edge turned toward them Not in quo tradam te illis but in quo tradam illos tibi not deliver you into your enemie's but deliver your enemies into Your hands The beginning was they made full accompt You had been given over into theirs and that the good should have beene in their eyes The end as is happily proved they were given into Your hands and the good was in Yours removed thither And you have done and they suffered what was good not in their but Your owne eyes heaven and earth approving it and rejoicing at it Now then as if they had done to You that was good in their eyes it had made many weeping eyes it had been Ecce dies funestus so seeing they have suffered what was good in Yours and even in God's eyes and thereby made many a gladd heart shall it not be Ecce dies festus Psal. 118.15.16 a day of ioy and health in the dwelling of the righteous wherin the right hand of the Lord had the praeminence the right hand of the Lord brought this mightie alteration to passe As they meant it it had beene a day the devill had marred Psal. 118.24 as it fell out this was a day that the Lord hath made and let us reioice and be glad in it with the voice of ioy and thanksgiving among such as keepe holy day Holy I say for let God have the honour of the day for setting so many Ecce's upon it For which all daies but specially as the day it selfe returnes we to make returne of our thanks upon it Even upon it upon this day for this day for the many Ecce's of this day to God the Author of them for the King and his safetie the subiecta materia of them for the Ecce surrexit è spelanc â his rising out of the cave in effect as good as his rising out of the grave or as David in this Psalme calls it his delivery from the Lyon's den Psal. 57.4 thence he rose And for Ecce abijt viam that a way was made him that he was not made away but that his way he went Then went and many â— way since hath gone and many more may still goe and the Angel of the Lord take 〈◊〉 of him to keepe him in all his wayes Psal. 91.11 and the Lord Himselfe preserve his going 〈◊〉 and comming in from this time forth for evermore 〈◊〉 is a Psalme as I sayd the LVII purposely sett of his being there in the 〈…〉 scaping thence the Psalme is like the day represents it fitly The forepart 〈◊〉 full of danger and feare Miserere mei Domine miserere mei Psal. 57.1.4 and My soule is 〈◊〉 Lyons well befitting You when You were under their hands But the latter 〈◊〉 the Catastrophe full of joy and triumph When You were gott out of the cave 〈◊〉 â—ere now upon Your way then it was I trust and ever will be as there it 〈◊〉 My heart is ready ô GOD my heart is ready I will sing and give praise Psal. 57.7.8.9.10.11 〈◊〉 up my glorie awake Lute and harp I my selfe will awake up early I will praise thee among the people I will sing unto thee among the nations For thy mercie is great toward me it reacheth even up to the heavens thy truth above the clouds Sett up thy selfe ô Lord above the heavens and thy glorie over all the earth as this day thou didst indeed So ends the Psalme and a better end there cannot be So will we end with glorie and praise blessing and thanks to all the three Persons of the glorious Trinitie To whom for this day and the Ecce of this day be ascribed this day all these Even this day and for ever A SERMON PREPARED TO BE PREACHED Vpon the V. of AVGVST A. D. MDCXXIII GEN. CHAP. XLIX VER V. VI. VII Simeon et Levi fratres c Simeon and Levi brethren in evill the instruments of crueltie are in their habitations Jnto their secret let not my soule come my glorie be not thou joyned with their assembly For in their wrath they slew a man and in their self-will or furie they digged downe a wall Cursed be their wrath for it was fierce and their rage for it was cruell J will divide them in Iaakob and scatter them in Israel I Have read you a Text out of a peecè of Genesis a part of Iacob's last words before he went out of the world or as they call it a Clause of his last Will and Testament There is in it a Censure upon a couple of his Sonnes In which censure I take it I have read the destinie of another couple in attempting both of a like soule designe they as these and these as they As Simeon and Levi the brethren of the Text so these two the brethren of the day To open the case heer in the Text The day will open it self sufficiently You are to imagine You see Iacob being now about to go out 〈…〉 world lying at the very point of death lifted up in his bedd for so he was his 〈…〉 before him all twelve in order according to their severall ages as 〈…〉 â—he world He had somewhaâ— to say to them it should seeme and 〈…〉 these two his second and third Sonnes he called to mind a foule 〈…〉 â—ommiâ—ted upon Hemor and Sichem and the whole Citie Of which 〈…〉 before at the XXXIIII Chapter 〈…〉 it were done and past many yeares before that it might seeme to have 〈…〉 yet it comes fresh to his mind and troubles him