V. VER II. Et tu BETHLEHEM EPHRATA parvulus es in millibus IVDA ex te mihi egredietur qui sit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator in ISRAEL egressus Ejus ab initio à diebus aeternitatis And thou BETHLEHEM EPHRATA art little to be among the thousands of IVDA yet out of thee shall He come forth vnto me that shall be the Ruler in Israel whose goings forth have been from the beginning and from everlasting THE Prophet ESAY had the honor to be the first Esa. 7.14 that is vouched and whose words are enrolled in the New Testament The Prophet Mica hath the honour to be the Second That of Esay Mat. 1.23.2.6 Ecce virgo c. in the end of the first Chapter This of Mica Et tu Bethlehem c. in the beginning of the second of the first of all the Evangelists Saint Matthew They follow one the other and they follow well one on the other That of Esay His Birth This of Mica the place of His Birth Behold a Virgin shall beare saith Esay and Bethlehem shall be the place where she shall do it saith Mica His name saith Esay shall be GOD with us With us saith Mica to be our Guide and conduct us He with us in Bethlehem in the beginning of the Verse that we with Him in aeternitie in the end of it Whe have first a most Sure word and warrant of the Evangelist that the testimonie of IESVS is the spirit of this Prophecie that this day this Scripture was fulfilled Apoc. 19.10 when He was borne at Bethlehem In Saint Matthewes stepps we tread when we so applie it and so treading alwaies sure we are we tread safely No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 2.1 2 Pet. 1.20 private interpretation of our owne head but Mica by Matthew the Prophet by the Evangelist ever the best To say truth there is no applying it to any but to CHRIST None to give it away to from Him 1. From David to the SONNE of DAVID that is to Him We read not of any other borne at Bethlehem No Record to be shewed but of them two 2. But what ever become of that this is sure None had ever His out-goings from everlasting but He. None of whom those words can be verified but of Him onely as who onely is the Sonne of the ever-living GOD. 3. These might serve But it is yet more cleare this For howsoever about Esay's Ecce virgo the Iewes and we are not of one mind yet for this heer of Mica the coast is cleere the Iewes will not quareile us touching it there is on all sides betweene them and us good agreement Matt. 2 4· For upon the comming of the Wise men from the East there was a Synod of the High Priests and Scribes called at Ierusalem the very first that we read of in the New Testament and called by the King to resolve the point about the place of CHRISTS Birth Matt. 2.5 And then and there it was resolved Conciliariter that at Bethlehem And resolved from this very place for that these words were a knowne prophecie of the Birth of CHRIST Vpon which so famous an occasion this resolution grew so notorious as it did manare in vulgus the very people could tell this They argue in the Seaventh of Iohn against our Saviour Io 7.42 by it that He could not be the CHRIST for CHRIST was to come out of Bethlehem that was taken as granted and He came out of Galile as they in error thought But that was plaine ignoratio elenchi For though He were there brought up He might be borne at Bethlehem and so He was But so Priest and People both knew Bethlehem was CHRISTS natale solum and that this Prophecie was the evidence for it 4. Though these be enough yet have we a greater Witnesse then all these from heaven even the Starr For whether this Scripture doth send us thether the Starr doth lead us Mat. 2.9 to Bethlehem streight Never stood still till it came thither and there it stood directly over the place as much to say as * Psal. 87.4 Lo there He is borne And in this will we rest since Mica and Matthew Prophet and Apostle Priest and People Christians and Iewes Heaven and Earth are all with us all testifie this Text pertaines to CHRISTS Birth and so to this day properly It is of a place And place and time are held weighty circumstances Specially in matter of fact or storie Vbi Quando materiall questions The Apostles asked them both Luk. 17.37 Mat. 13 4· Vbi Domine Where Lord Luk. 17. Quando quod erit Signum When and what shall be the Signe Mark 13. Of the time when some other time may give occasion if it so please GOD. Now of Vbi Domine the place where There we are to day whereto this is a direct answer Bethlehem is the place That first But then secondly this circumstance leads us further to matter of Substance the place of the Birth to the Birth it selfe and the Birth to the Partie borne who is heer set forth as a person He comes forth once and againe He leads He feeds all acts of a person entire Thirdly this person is heer said to have two commings forth 1 Egreditur ex te one 2 Egressus Ejus ab aeterno the other In which two are expresly set downe His two Natures Ex te from Bethlehem on earth thence He came according to His Man-hood ◠A diebus aeternitatis from everlasting or from aeternitie thence He came according to His God-head And last to make it a full and complete Christmas in Text Besides His Place Person and Natures in these two commings forth Heer is His Office also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2 6. So doth Saint Matthew turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets word I follow no other for sure I am I cannot follow a better Translator Dux qui pascet One to 1 lead us and to 2 feed us and so to conduct us from Bethlehem where this day we come first acquainted with Him to the state of aeternitie whence He came out to bring us in there to live and reigne with Him for ever The Division So 1 of the Place 2 Person 3 Natures and 4 Office of CHRIST 1. The place of His Birth Bethlehem with her two Epithets or twinnes as it were 1 Parvula little and 2 Ephrata fruitfull 2. Then of His Person that did come forth 3. After of both His Natures 1 As man from Bethlehem ◠As GOD from everlasting 4. Last of His Office 1 To be our guide to lead us saith Mica 2 Dux qui pascet Lead us and feed us saith Matthew both And so leading and feeding us Matt. 2.6 to conduct and bring us to the ioyes and ioyfull dayes of aeternitie whether without Him we can never come and whether till we come we shall never be
on Him then and these He made choise of then and for ever to be the vertues of this Feast The sooner and the better to procure this meeting the Church meets us as Melchisedek did Abraham with bread and wine but of a higher nature then his farr prepares ever this day a love-feast whereat they may the rather meet Where Truth from the earth may looke up to heaven and confesse and Righteousnesse from heaven may looke downe to earth and pardon where we may shew Mercie in giving where need is and offer Peace in forgiving where cause is that so there may be an obviaverunt a meeting of all hands And even so then let there be So may our end be as the end of the First Verse in peace and as the end of the Second in Heaven So may all the blessings that came to mankind by this meeting or by the birth of CHRIST the cause of it meet in us and remaine upon us till as we now meet together at the Birth So we may then meet in a perfect man in the measure of the fulnesse of the age of CHRIST Eph. 4.13 As meet now at the LAMBES yeaning so meet then at the LAMBE marriage be caught up in the cloudes then to meet Him 1. Thâ—s 4.17 and there to reigne for ever with Him in His Kingdome of GLORIE A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Fryday the XXV of December A. D. MDCXVIII being CHRIST-MASSE day LVK. II. VER XII XIII Et hoc erit vobis Signum c. And this shall be a Signe vnto you ye shall find the Childe swadled and layed in a cratch And streightway there was with the Angell a multitude of heavenly souldiers praising GOD and saying Glorie be to GOD on high c. OF these three verses the points be two 1 The Shepheards Signe and 2 the Angells Song The Signe is a remaine of Angelus ad pastores the Angells speech to the Shepheards We called it as the Angell himselfe called it a Sermon Evangelizo the word he vseth is to preach Of which Sermon there are two parts 1 His Birth the verse before 2 His Finding in this For this is a double Feast not onely the Feast of His Nativitie but the Feast of His Invention also Therefore the Angell makes not an end with unto you is borne but tells them further It is not enough CHRIST is borne but to take benefit by His Birth we are to find Him Natus est His part Invenietis ours Of natus est somewhat hath formerly been said Invenietis now followes and followes well For what is Natus est without Invenietis Such a one there is borne what shall we be the better if we find Him not As good not borne as not knowne To us all one Nobis nascitur cum a nobis noscitur Borne He may be before but nobis natus to us He is borne when to us He is knowne when we find Him and not before CHRISTVS inventus is more then CHRISTVS natus Set downe invenietis then first Invenietis leads us to Hoc erit Signum For how shall they find Him without a Signe So come we from CHRISTVS natus to CHRISTVS signatus Natus borne to be found Signatus signed or marked that He may be found Borne He is that they know And when they know hodiè And where they know in Bethlehem To Bethlehem they will but when they come there how then In such resort the towne so full of strangers as no roome in the Innes whither should they turne them What could they wish but O quod erit Signum Natus est ô that He were Signatus O that we had a signe to find Him by Their wish is honest and good And pitie The Division any that seeks CHRIST should want a signe to find Him by the Angell will not suffer that But before he end his speech he takes order for their Signe and This it is When ye come to Bethlehem never search in any house or chamber In a stable there shall you finde a Babe swadled and laid in a manger You would little think it but that is He. And so Signo dato this Signe given the Sermon ends For to find CHRIST is all All in all A Sermon would have an Antheme of course It hath so And one suitable if it might be An Angell preached it and no man It would be a Queer of Angells and not of men to sing it So it is Gloria in excelsis all the Fathers call it Hymnum Angelicum the Angells Hymne or Antheme This is set downe in the two later verses the 1 Queer that sing it in the former the 2 Song it selfe the dittie of it so in the later 1. The Queer in it five 1. Who That there were certaine heavenly Personages first 2. In what habit that in the habit of souldiers to see to 3. What number that a great multitude of them 4. What they did That they tooke up this Hymne and fell on praising GOD. 5. And fiftly When That they did it instantly upon the speech ended The Song That consists of three streines There are in it 1 GOD 2 Earth and 3 Men these three first And then three to these three 1 Glorie 2 Peace 3 Good-will Each sorted to other 1 Glorie to GOD 2 Peace to the Earth 3 To Men a Good-will So have you the Signe and the Song the one to ballance or counterpeize the other the Song to sing away the Signe to make amends for the manger The Signe very poore and meane the Song exceeding high and heavenly Paupertas in imis the Signe povertie at the lowest Gloria in excelsis the Song Glorie at the highest That well might Leo ask Quis est iste puer tam parvus tam magnus What Child is this so little and so great withall Tam parvus ut in praesepi jaceat Tam magnus ut Ei coâ—cinant Angeli So little as He lyes in a cratch So great though as He hath Angells to sing to Him the whole Queer of heaven to make Him melodie It is a course this the HOLY GHOST began it heer at His Birth and after observed it all along Sociare ima summis insolita solitis temperare to couple low and high together and to temper things mean and vsuall with others as strange every way Out of these we shall learne 1 First what our dutie is To find CHRIST The Angell presupposes this that being borne we will not leave till we have found Him till we can say it was the first word of the first Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have found Ioh. 1.41 found the MESSIAS Invenietis by all means to find CHRIST 2 Then how to find Him at what Signe 3 And last when we have found Him how to salute Him with what words to praise GOD for Him For Him both for His Birth and for His Invention All considered His invention to us no lesse behoofull then
Shepheards Stay and ye shall see a troope of GODS Angells Heare yee one say layd in the cratch below abide and yee shall heare many sing Glorie on high in honor of Him that lyeth in it Vidisti vilia saith Saint Ambrose audi mirifica Were the things meane you have seene Wonderfull shall they be ye now shall heare and see both Vilescit praesepe ecce Angelicis cantibus honoratur Is the Cratch meane Meane as it is it is honoured with the musique of Angells it hath the whole Queer of Heaven to sing about it This also will prove a signe if it be well looked into a counter-signe to the other That of His humilitie this of His glorie Surely seeing the other three Evangelists omitted this signe one would wonder why S. Luke did not so too In discretion small credit there was in it better have concealed it one would thinke a great deale better But Saint Luke knew what he did He would never have mentioned the signe but that sure he was when he had laid Him so low he was able to up with Him againe and sing away all the disgrace of the signe with a strange Carroll and as strange a Queer sent from Heaven to sing it 1. The Queere 1. Who To the Queer then Who were they Where the first I pitch on is the word Heavenly For thence they came and thither they went againe 15. Ver. Quid praesepi coelo What hath Heaven or heavenly Personages to do here with the Cratch It should seeme some coelestiall thing there is in it as low as it seemes it reacheth high as high as Heaven heavenly things and heavenly Personages both About it here comes divers from Heaven For it there goes Glorie up to Heaven So that the signe is also Esay 7.11 signum de coelo sursum from on high by reason of the Queer as well as a signe from the earth beneath in respect of the Cratch here 2. In what habit How appeare they These Personages were Angells It is said expresly 15. ver Yet are they here said to be Souldiers What shall we have warre then for they are in the habit of warre True of warre but it is warre not that now is or hereafter should be but of warr that had been before even to the day of this Birth but now to cease witnesse Pax in terris There had been no Peace with heaven but plaine hostilitie Ephes. 2.3 Gen. 3.24 between earth and it No goodwill toward men but filij irae children of wrath all Ever since the Cherubin first drew upon Adam and with a shaken sword kept the entry of Paradise Ever since in armes till this very day Their habit shewes what was before Their song what now should be By vertue of CHRISTS nativitie Peace to earth from Heaven Good-will to men from GOD. So now upon His Birth they were to disarme but before they put their armor of yet being in it they would have a Paean and sing of the new world that was now to ensue A signe this and a strange one this coniunction species praeliantium and voces cantantium the habit of warre and the song of peace Souldiers make a camp come to fight These make a Queer come to sing They are not in the habit of Queer-men yet they sing They are in the habit of men of warre yet sing of peace 3. What number What number A multitude there was of them First for the more authoritie that in the mouthes of many this truth might be established many to witnesse it 2 Then for the better musique if a full Queer many to sound it out It was a matter of great weight so diverse to testifie it It was a matter of high praise diverse therefore to celebrate and set it forth When we heare of a multitude we feare a confusion But you will observe this multitude was multitudo Militiae No confused rout No but acies ordinata a well ordered armie There is order in an armie There is order in a Queer There is order among Angells coördinate among themselves subordinate to their head and leader So a multitude without confusion And yet there is a further matter in this same multitude For that there were not some few of them but a great many that was a signe it was no petie SAVIOVR that was borne Iude 13.15 Gen. 18.2 To have Angells come by one and by two as at the birth of SAMSON or ISAAC and others But the grand SAVIOVR of all by his troops of them the LORD of hosts Himselfe as attended by the whole Armie Heb. 1.6 For at His Birth was fulfilled that the Apostle speaks of Heb. 1.6 When He brings His only begotten SONNE into the world He saith Let all the Angells of GOD worship Him Let the whole Host of Heaven do Him honor As honor Him heer they do For Psal. 50.23 they that offer Him praise honor Him and praise they offer Him the next word is laudanâ—ium And even now they do it Even heer is this honor done Even to Him in his cratch is it done And Heaven it selfe for a while left emptie that it may be done All which is but a signe to shew what a shew He could have made if He had listed Mat. 26.53 that he might have had the Legions he speakes of at his Death that had them in such a multitude to day at his Birth A signe He was not weake what ever he seemed that had these militarie forces if He would to take armes for Him That He was not to be despised how ever He appeared that had these consorts of Angells to sing about His cratch and to praise GOD for Him What did they Praised GOD. For Angells to praise GOD is no new thing 4. What they did Iob. 38.7 From the beginning it was their occupation so to do Iob. 38.7 But to praise Him for a child in a cratch that lo is new A new thing A new song and if you will a new signe too For never the like seen before Before in Iob their praise was for the creating they had that only then to praise Him for now for the restoring of all things For the birth of the world then for the new birth of it now by the birth of Him by whom the world at first was made and now ne perderet quod condidit made againe created anew and many a new creature in it To Him sitting in the throne sing they their Sanctus Esai 6. For to CHRIST was the Sanctus soong Esay 6 3. Ioh. 12.11 saith Saint Iohn directly in his 12. 41. Now to Him heer lying in the manger which is great odds But indeed to both in imis puero in excelsis Deo For He was both And His being both was an Ecce signum if ever there were any upon earth And lastly all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that instantly No pause between betweene Amen 5.
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
by a deed of gift Datus Of which the one his Birth referreth to himselfe the other the gift to his Father To shew the ioynt consent and concurrence in both For our good Ephes. 5.2 Ioh. 1.11 Ioh. 3.16 So Christ loved us that he was given So God loved us that He gave his Sonne By his very birth there groweth to us an interest in him thereby partaker of our nature our flesh and our bloud That which is de nobis He tooke of us is ours flesh and bloud is our owne and to that is our owne we have good right His humanitie is cleerly ours good right to that But no right to his Deitie Therefore his Father who hath best right to dispose of him Ioh. 3.16 Gal. 4.4 hath passed over that by a deed of gift So that what by participation of our nature what by good conveighance both are ours Whither a Child He is ours or whither a Sonne He is ours We gave Him the one His Father gave us the other So both ours and He ours so farr as both these can make Him Thus God Heb. 6.17 willing more aboundantly to shew to the heires of promise the stablenesse of His Counseile tooke both courses that by two strong titles which it is impossible should be defeated we might have strong consolation and ride as it were at a double anchor I want time to tell of the benefit which the Prophet Verse III. calleth the harvest or booty of his Nativitie This it is in a word If the tree be ours the fruit is If He be ours His Birth is ours His Life is ours His Death is ours His Satisfaction His Merit all He Did all He Suffered is ours Further all that the Father hath is His Heb. 1.2 Ioh 3.35 Mat. 21.18 1. Cor. 3.22.23 Rom. 8 32. He is Heire of all then all that is ours too Saint Paul hath cast up our accompt Having given Him there is nothing but He will give us with Him So that by this Deed we have title to all that His Father or He is worth And now shall we bring forth nothing for Him that was thus borne Our Dutie Psal 116.12 2. Cor. 9.14.15 Colos 1.12 Iam. 1.17 no Quid retribvam no giving backe for Him that gave Him us Yes thanks to the Father for His great bounty in giving Sure so good a giving so perfect a gift there never came downe from the Father of lights And to the Sonne for being willing so to be borne and so to be burthened as He was For Him to condescend to be borne as Children are borne To become a Child great humilitie Great ut Verbum infans ut tonans vagiens ut immensus parvulus that the word not be hable to speake a word He that thundereth in heaven cry in a cradle He that so great and so high should become so little as a Child and so low as a manger Not to abhorre the Virgins wombe not to abhorr the beasts manger not to disdaine to be fedd with butter and hony All great humilitie All great and very great But that is greater is behind Puer natus much Princeps oneratus much more That which He bare for us more then that He was borne for us For greater is Mors crucis then Nativitas praesepis Worse to drinke vinegar and gall Phl. 2.8 then to eate butter and hony worse to endure an infamous death then to be content with an inglorious birth Let us therefore sing to the Father with Zacharie Benedictus Luc. 1.68.46.2.14 and to the Sonne with the blessed Virgin Magnificat and with all the Angells Gloria in Excelsis To the Prince with His government on His shoulders Nothing but thanks Yes by way of duty too to render unto the Child confidence Puâ—r est ne metuas To the Sonne reverence Filius est ne spernas To the Prince obedience Princeps est ne offendas And againe To Natus is He borne then cherish Him I speake of His spirituall birth wherein we by hearing and doing His word are as himselfe saith His Mothers Mat. 12.49.50 To Datus is He given then keepe Him To Oneratus is He burthened favour Him lay no more on then needs you must This is good morall counseile But Saint Bernard gives us politique advise to looke to our interest to thinke of making our best benefit by Him De Nobis nato dato faciamus id ad quod natus est datus utamur nostro in utilitatem nostram de Servatore nostro salutem operemur With this borne and given Child let us then do that for which He was borne and given us Seeing He is ours let us use that that is ours to our best behoofe and even worke out our salvation out of this our Saviour His counseile is to make our use of Him but that is not to do with Him what we list but to employ Him to those ends for which He was bestowed Those are foure He is given us saith Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an example to follow In all but that which is proper to this day 1. Pet. 2.21 to doe it in humilitie It is that which the Angell set up for a signe and sample upon this very day It is the vertue appropriate to His birth As faith to His conception Beata quae credidit So humilitie to His birth et Hoc erit signum Fieri voluit in vitâ primum quod exhibuit in ortu vitae it is Cyprian That He would have us first to expresse in our life that He first shewed us in the very entrie of His life And to commend us this vertue the more Placuit Deo maiora pro nobis operari It hath pleased Him to do greater things for us in this estate then ever He did in the high degree of His Maiestie as we know the work of redemption passeth that of creation by much He is given us in pretium for a price A price either of ransome to bring us out de loco calignoso 2. Pet. 1.19 or a price of purchase of that where without it we have no interest the kingdome of Heaven For both He is given offer we Him for both We speake of Quid retribuam We can never retribute the like thing He was given us to that end we might give Him backe We wanted we had nothing valuable that we might have this He gave us as a thing of greatest price to offer for that which needeth a great price our sinns so many in number and so foule in qualitie We had nothing worthie God this He gave us that is worthy Him which cannot be but accepted offer we it never so often Mat. 7.7.8 Mat. 14.6.7 Let us then offer Him and in the act of offering aske of Him what is meete for we shall find Him no lesse bounteous then Herod to graunt what is duly asked upon His birth day He is given us as Himselfe saith as
heare them speake it plainely Fac nobis Deos Make us Visible gods who may go before us and we see them Mysticall invisible GODS we cannot skill of This we would have GOD to be manifested Why then GOD is manifested Manifested Wherin Sure if GOD will condescend to be manifested 3. Manifested in the flesh there is none but will thinke it is meete to be and it would be in the most glorious Creature that is vnder or above the sunne None good enough Yea in what thing soever be it never so excellent for GOD to manifest himselfe in is a disparagement too What say you to flesh is it meet GOD be manifested therein Without controversie it is not Why what is flesh It is no mysterie to tell what it is It is dust saith the Patriarch Abraham Gen 18 27. Esay 40.6 1. Cor. 15.54 It is grasse saith the Prophet Esay Faenum grasse cut downe and withering It is corruption not corruptible but even corruption it selfe saith the Apostle Paul There being then as Abraham said to him Luc. XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so great a gulfe so huge a space Luk. 16.26 so infinite a distance betweene those two betweene GOD and dust GOD and Hay GOD and Corruption as no comming of one at the other sileat omnis caro talke not of flesh Zach. 2.13 Were it not a proud desire and full of presumption to wish things so remote to come together to wish that the Deitie in the flesh may be made manifest Yet we see wished it was by one in a place CANT VIII in reasonable expresse termes Cant. 8.1 O that thou wert as my brother that sucked the breasts of my mother That is O that He might be manifested in the flesh O that He might be and so He was Not onely manifest at all that is great but manifest in the flesh that is greater For if gold mixed though it be with silver is abased by it what if it be mixed with the rust of yron or drosse of leade This must needs be great in it selfe But greater with us With us especially that make such adoe at any though never so little disparagement and that if any though not much our inferiour be ranked with us take our selues mightily wronged We cannot choose but hold this Mysterie for Great and say with S. Augustine DEVS quid gloriosius Caro quid vilius DEVS in carne quid mirabilius GOD what more glorious flesh what more base Then GOD in the flesh what more mervailous But I aske further Manifested in the flesh what flesh Or how manifested In what flesh Manifested ad ignominiam As a Child What in the pride and beauty of our nature No but in the most disgracefull estate of it that might be And how manifested Ad gloriam for His credit or glorie No but ad ignominiam to His great contempt and shame So to have been manifested as in the holy mount His face as the sunne His garments as lightning betweene MOSES and ELIAS Mat. 17.2 in all glorie and glorious manner This had not been so great an impeachment Was that the manner No But how In clouts in a stable in a manger The GOD whom the heavens and the heaven of heavens cannot conteine in a little Childs flesh not a spanne long and that flesh of a Child not verie well conditioned as you may read in the XVI of Ezekiel Ezek. 16.4.5 c. As a condeÌ„ned person So to day but after much worse To day in the flesh of a poore Babe crying in the Cratch in medio animalium After in the rent and torne flesh of a condemned person hanging on the Crosse in medio latronum in the midst of other manner persons then MOSES and ELIAS That men even hid their faces at Him not for the brightnesse of His glorie but for sorrow and shame Call you this manifesting Nay well doth the Apostle call it Heb. 10.20 the Veile of His flesh as whereby He was rather obscured then any way sâ—t forth yea eclipsed in all the darkest points of it Verily the condition of the flesh was more then the flesh it selfe and the Manner of the manifestation farr more then the manifestation it selfe was Both still make the Mysterie greater and greater The Manner of this Manifestation And now to weigh the word Manifested another while because that may seeme to be terminus diminuens a qualified terme rather abating then any way tending to make great the Mysterie In that a thing may be manifested and not be that for which it is manifested be manifested for one thing and be another Would to GOD we had not too plaine examples of these even in that we are about in godlinesse it selfe That there were not 2. Tim. 3.5 that manifested themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vizor or mask of godlinesse but be nothing lesse Well this how or wheresoever it may be with men with GOD it is not He is not like to us And howsoever not heer in this For first it is not in the shaddow shew or shape of flesh but in very flesh it selfe Then it is not saith the Greek Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth but an apparition transitorie for a season and then vanisheth againe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifestation such as is say they permanent which passeth not but lasteth for ever And to put all out of question that here is nihil personatum but even persona He that here is said to be GOD manifested in the flesh is in another place Ioh 1.14 said to be Verbum caro factum the word made flesh So manifested that made so taking our nature as His and it are growen into one person never to be severed or taken in sunder any more And in signe thereof that flesh wherein He is manifested in the beginning of the Verse in the end of the Verse in the very same flesh He is received vp into glorie And in the same shall appeare againe at his second manifestation And yet to go further I say that this word manifested is so farr from being Terminus diminuâ—ns that it doth greatly ampliate and enlarge the Mysterie yet still To be and to be manifested Esse vidâ—ri Dici de esse in are two things And as in some cases it is more to be then to be manifested so in some other it is more to be manifested then to be And namely in this heer More for GOD to be manifested then to be in the flesh It is well knowne when a great high Person doth fall into low estate he careth not so much for being so as for appearing such Manifest him not and you do him a pleasure More it is for Him to be made knowne then to be that He is O it is naturally given us to hide our abasing what we can Our miserie must be kept in a mysterie and
will give thee a Light to the Gentiles and a Salvation to the end of the world As we said of the Inne even now the place of his Birth So say we heer of the time of it Luk. 1.1 It is well set downe by Saint Luke to have been at the Description of the whole world for that was a meet time for the SAVIOVR of the whole world to be borne The dew of whose Birth is of the womb of the morning Psal. 110.3 the Psalmist in passion of ioy misplacing his words the meaning is his Birth from the womb is as the morning dew which watereth and refresheth the face of the whole earth Iudg. 6.37 Not Gedeon's fleece alone but the whole earth Not one part not the Iewes onely No partition now but a Ephes. 2.14 vtraque vnam one of two Nay one of all b 1.10 all recapitulate in Himselfe and from Him as a Center lines of ioy drawen to all and every part of the Circle And we may not passe by Quod erit which shal be which not onely is but shal be 7. To all people that shall be For by this word we hold It is our best tenure Not onely to All that then were then had we been out but that were or ever should be to the worlds end Omni populo all people is the latitude or extent Quod erit that shall be is the longitude or continuance of the ioy Quoderit that it shall be a feast of ioy so long as any people shall be to hold a feast on the face of the earth In a word That same Evangelium aeternum that S t. IOHN saw in the Angells hand we now heare from the Angels mouth Apoc. 14.6 to be preached to every nation kindred tongue and people that be or shall be while the world endureth So if we read Quod erit with omni populo But some read gaudium with quod erit 2. Ioy that shall be gaudium quod erit and make a note of that The ioy quod erit that is and shall be For commonly all our earthly ioy is gaudium quod est non erit that is for the present but continueth not is but shall not be like the blaze of a brush faggot Eccles. 7.8 all of a flame and out againe suddenly in a moment Gaudium quod erit the ioy that so is as it shall be still is grounded upon the ioy of this day CHRIST and His Birth Without which our ioy is as the ioy of men in prison merry for a while but within a while sentence of death to passe upon them Without which Extrema gaudij luctus occupat Pro. 14.13 the end of all our mirth will be but mourning All ioy els is but shall not be within a while At leastwise erit quando non erit A time shall be when it shall not be Sed gaudium Meum nemo tollet a vobis But My ioy Mine grounded on Me none shall ever take from you Ioh. 16 22. not sicknesse not death it selfe Other it shall this is shall not but now ye shall this Day and everâ—ore ye shall reioice in the holy comfort of it And this is the magnifying of the message 1. No evill newes Feare not 2. Nay good Be of good cheere 3. Good newes of ioy 4. Of great ioy 5. Publique ioy toti Populo 6. Vniversall ioy omni populo 7. Ioy to all that are or shall be And againe ioy which now is and shall be so for ever Now upon all these He setteh an Ecce and well he may And that is never set by the HOLY GHOST but super res magnae entitatis upon matters of great moment But upon this Hill upon the top of it that hath so many ascents a Beacon would do well For looke how many Ecces in the Scriptures so many Beacons And between them as between these ye shall observe a good correspondence still This Ecce heere to the last a Chap. 1.31 Ecce concipies of the blessed Virgin That to Esay's b Esa. 7.14 Ecce concipiet Virgo That to David's c Psal. 132.11 Ecce de fructu ventris tui That to Abraham's d Gen. 2â— 18 Ecce in semine tuo and so up till ye come to * 3.15 Semen mulieris There they first beginn and take light one from another till they come to the Ecce natus est hodiè the Ecce of all Ecce's the last and highest of them all And as a Beacon serveth to call and stirre up men to have regard so is this heer to excite them and in them us all with good attention to heare and to heed these so great good tidings And indeed who is not excited with it whose eye is not turned to behold this Ecce whose eare standeth not attent to heare this Evangelizo whose heart doth not muse what manner of message this should be Chap 1.29 This it is then Quod natus est The Birth of a Child that there is one borne this Day 2. That there is borne the cause of all this ioy There is ioy at every birth Sorrow in the travaile saith our Saviour but after the deliverie the anguish is no more remembred for ioy that a man is borne into the world But the greater he is that is borne and the more beneficiall his birth the greater ado is made And among men because there are none greater then Princes and great things are looked for at their hands their Births are ever vsed to be kept with great triumph Gen. 40 20. Mar. 6.21 Pharaoh's in the Old Herod's in the New both their Natus est's daies of feasting Now of Him that is borne heer it may truly be sayd Ecce maior hîc Behold a greater is borne heer One whose birth is good newes even from the poorest Shepheard Mat. 12.24 to the richest Prince upon the earth Who is it Three things are said of this Child by the Angel 1. He is a SAVIOVR 2. Which is CHRIST 3. Christ the LORD Three of His Titles well and orderly inferred one of another by good consequence We cannot misse one of them they be necessary all Our methode on earth is to begin with great In heaven they begin with good first A SAVIOVR First then a SAVIOVR that is His name IESVS Soter and in that name His benefit Salus In Verrem IV. saving health or Salvation Such a name as the great Oratour himselfe saith of it Soter Hoc quantum est Ita magnum est vt latino vno verbo exprimi non possit This name Saviour is so great as no one word can expresse the force of it But we are not so much to regard the Ecce how great it is as Gaudium what ioy is in it that is the point we are to speake to And for that men may talke what they will but sure there is no ioy in the world to the ioy of a man
as it fell out but one ex professo Annoynted to that end and by vertue of His Annoynting appointed set forth and sent into the world to exercise this function of a SAVIOVR Not for a time but for ever not to the Iewes as did the rest but even to all the ends of the earth So runnes his bill a Mat. 11.23 Venite ad me omnes Come all and b Ioh 6.37 Qui ad me venerit non ejiciam for as of them that come to me I will cast none out c 1. Tim 4.11 Servator omnium hominum the Saviour of all men and as the Samaritans said of him d Ioh. 4.42 Servator mundi The Saviour of the world of Samaritans Iewes Gentiles of Kings of Shepheards and all And there is yet more particularitie in this word CHRIST Three Offices did GOD from the beginning erect to save His people by and that by three acts The very Heathen tooke notice of them 1 Purgare 2 Illuminare 3 Perficere 1 Priests to purge or expiate 2 Prophets to illuminate or direct them 3 Kings to set all right and to keepe all right in that perfection which this world admitteth And all these three had their severall Annoyntings Aaron the Priest Levit. 8.12 Elisha the Prophet 1. Reg. 19.16 Saul the King 1. Sam. 10.1 In the Saviour which is CHRIST His will was all should meet that nothing in Him might want to the perfecting of this work That He might be a perfect Saviour of all He was all A Priest after the order of Melchisedek Psal. 110.4 A Prophet to be heard when MOSES should hold his peace Deut. 18.18 A King to save His people whose name should be IEHOVA Iustitia nostra Ierem. 23.6 David's Priest Mose's Prophet Ieremie's King And these formerly had met double two of them in some other Melchisedek King and Priest Samuel Priest and Prophet DAVID Prophet and King Never all three but in Him alone and so no perfect Christ but He but He all and so perfect By His Priest-hood to purge expiate save us from our sins being a propitiation to God for them By his Prophecie 1. Ioh. 2.2 to illuminate and save us from the by-paths of errour guiding our feet in the way of peace Chap. 1.79 By his Kingdome protecting and conducting us through the miseries of this life till He perfect us eternally by himselfe in the ioyes of His heavenly Kingdome Rightly then a Saviour which is CHRIST Now as in the name SAVIOVR there was so is there likewise Ioy in this Name CHRIST and that many wayes 1. First that we shall hang no more in expectation We shall be no longer Viâ—cti spâ—i Hopes prisoners He that should come is come The promised SAVIOVR Zach. 9.12 The Saviour which is CHRIST is now borne and when spes becomes 〈◊〉 then our ioy is full 2. That now there is a Saving Office erected one Annoynted to that end a professed Saviour to whom all may resort We shall not be to seeke there is a Name given vnder Heaven Act. 4.12 whereby we may be sure of salvation the name of CHRIST 3. That to this our saving we have the ioynt consent and good will of all parties in this Name CHRIST CHRIST that is the Annointed what person is He The SONNE the second Person Annointed by whom By â—he FATHER Quem vnxisti Acts 4.27 the first Person Annointed with what With the HOLY GHOST Acts 10.38 the third Person So a concurrence of all Persons in this Name all willing and well pleased with the worke of our Salvation 4. If we would be saved we would be saved vnctione by oyle not by vineger Cant. 1.2 Et vnguentum effusum Nomer Eius And His Name is CHRIST one that saveth by annoynting 5. And if by Oyle there be hot Oyles with a gentle bâ—niâ—tive Oyle And the Oyle which Hevseth wherewith He is annoynted is the Oyle of gladnesse Gladnesse therefore must needs go with this Name Which Oyle of gladnesse is not for Himselfe but for vs not for His vse but for ours So he saith himselfe in his first Sermon at Nazareth upon his Text out of Esay 61.2 The annoynting this Oyle of gladnesse was vpon Him to bestow it upon us and of us Vpon them especially that through a wounded conscience were troubled with the spirit of heavinesse to turne their heaviness into ioy Glad then that He is come that by His Office is to save and come with the good liking of all to save us by Oyle and that the oyle of gladnesse 3. Christ the LORD And yet to make our ioy more full the Angel addeth the third A Saviour which is Christ Christ the Lord. For neither is this all He is not Christ only We must not stay there For the Name Christ will agree hath been and may be imparted to others besides Many a King in Scripture hath had the honor to carry the Name of Christ But with a difference The King Christus Domini the Lords Christ He Christus Dominus the Lord Christ or Christ the Lord. Consider then Heb. 7.4 how great this Child is whose Annoynted Kings themselves are For if they be Christi Domini the Lords Annoynted His they are for He is the Lord. The Lord absolute without any addition ye may put it to what ye will Lord of men and Angels Lord of heaven and earth and all the Hosts of them Dominus Christorum and Dominus Dominorum Lord paramount ouer all But why The Lord Because this name of CHRIST will sort with men Nay as He is CHRIST that is Annointed He is man only It is his name as man for GOD cannot be Annointed But he that should save us would be more then Man and so more then CHRIST Indeed CHRIST cannot save us He that must save us must be the LORD For Heb. 7.28 such a Saviour it behooveth us to have as might not begin the worke of our Salvation and leave it in the middest but goe through with it and make an end too which the former Savioâ—rs could not do Formerly ever their complaint was that their Saviours their Christs dyed still and left them to seeke their Kings and Priests and Prophets dropt away still Heb 7.23.24 for they were not suffered to endure by reason of death But this Saviour this CHRIST because he is the LORD endureth for ever hath an everlasting Priesthood Kingdome and Prophecy and so is able perfectly to save them that come to GOD by him This is one reason why hither we must come at the last to Christ the LORD and till we be at it we be not where we should Els our Saviours will dye and leave us destitute But the maine reason is set downe by Esay Ego sum Ego sum saith GOD himselfe praeter me Esay 43.11 non est Servator It is I I that am the Saviour I am and besides Me there is no Saviour None indeed
the Angell concluded so doe I With GOD is nothing impossible And that of CHRISTS Mat. 9.23 To faith all things are possible And heer are both and where they meet they make no lesse a miracle then Mater and Virgo or Deus and Homo Even Fides and Ratio And this for Virgo concipiet Now to the three particulars and first concipiet To make Him man II. 1. Christâ—an Embryo Et Concipiet it is wells knowen there wanted not other wayes From the mold as Adam from a rib of flesh as Eve No need then of concipiet Yes for He was not to be man only but to be the SONNE of man the name in the text Filius and the name that for the most part He giveth Himselfe and seems most to delight in But Adam was not sonne to the mold nor Eve daughter to Adam And a Sonne no way but by concipiet And howsoever of the body of man there may engender that which is not of the same kinde yet by way of conception there commeth of man nothing but man nothing but of the same nature and substance with that he was conceived of This we are to hold To conceive is more then to receive It is so to receive as we yeeld somewhat of our owne also A vessell is not sayd to conceive the liquor that is put into it why because it yeeldeth nothing from it selfe The Blessed Virgin is and therefore is because she did She did both give and take Give of her owne substance whereof His body was framed and take or receive power from the HOLY GHOST whereby was supplyed the office and the efficacie of the masculine seede This is concipiet And this word is the bane of diverse haeresies That of the Manichee that held He had no true body That had been virgo decipiet not concipiet Not conceive Him but deceive us And that of the Valentinian revived lately in the Anabaptist that held He had a true body but made in heaven and sent into her That had been recipiet but not concipiet Received Him she had conceived she had not From which His conceiving we may conceive His great love to us-ward Love His lovâ— in so being not only condescending to take our Nature upon Him but to take it by the same way and after the same manner that we doe by being conceived That and no other better beseeming way The wombe of the Virgin is surely no such place but He might well have abhorred it He did not pudorem exordij nostri non recusavit saith Hilarie He refused not that our selves are ashamed of Sed naturae nostrae contumelias transcurrit but the very contumelies of our Nature transcurrit is to quick a word He ran through them Nay He stayed in them in this first nine monethes I say the contumelies of our Nature not to be named they are so meane So meane indeed as it is verily thought they made those old Haeretiques I named and others mo who yet yeelded Him to be man to runn into such phansies as they did only to decline those soule indignities as they tooke them for the great GOD of heaven to undergoe This therefore even this would He have set downe in termes terminant of concipiet and pariet Trusting we would wisely judge of them and love Him never the lesse but the more even for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Honour Him never the lesse because He layed downe His honor for thy sake No but Gregor quantò ille minus debita tantò ego magis debitor the lesse due He tooke on Him the more due from me to Him In a word quanto pro me vilior tantò mihi charior The lower for me Bernard the dearer to me It brings to minde King David's vilior adhuc fiam and how GOD even for that regarded him the more Concipiet et pariet to conceive and bring forth in us 2. Sam. 6.22 love honor and due regard even for them It reaches both This sure is matter of love But came there any good to us by it There did Our benefit thereby For our conception being the roote as it were the very groundsill of our nature that He might goe to the roote and repaire our Nature from the very foundation thither He went that what had been there defiled and decayed by the first Adam might by the second be cleansed and set right againe That had our conception been steined by Him Therefore primum ante omnia to be restored againe He was not idle all the time He was an Embryo all the nine monethes He was in the wombe but then and there He even eat out the coare of corruption that cleft to our Nature and us and made both us and it an unpleasing obiect in the sight of GOD. And what came of this We that were abhorred by GOD Eph. 2.3 Filij irae was our title were by this meanes made beloved in Him He cannot we may be sure accompt evill of that Nature that is now become the Nature of His owne SONNE His now no lesse then ours Nay further given this priviledge to the children of such as are in Him though but of one parent beleeving that they are not as the seede of two infidells but Tit. 3.5 are in a degree holy eo ipso and have a farther right to the Laver of regeneration to sanctifie them throughout by the renewing of the HOLY GHOST This honor is to us by the dishonor of Him This the good by CHRIST an Embryo 2 Christ a new-borne Babe Et pariet Et pariet And this no more then needs There may be concipiet and no pariet follow Venerunt filij ad partum c. saith the Prophet * Esa. 37.3 The children came to the birth and no strength to deliver Pariet makes all sure And pariet makes all appeare We could not tell it was Filium knew not what it was or what it would be Till He came into the world He was as thesaurus absconditus though we had it we had it not But when He was borne when come into the world we see Him and handle Him then He was with us indeed With us not as conceived of the same nature with us but as borne and now a person among us That which was potentiall in concipiet made actuall by pariet So that this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when He came forth as a bridegroom out of His chamber Psal. 19.6 or as the Sunne from His tabernacle to runne His race And it was with a Visitavit ab alto Luc. 1.78 Thence an Angell cried Ecce and sounded it on earth and a starr cried Ecce and proclaimed it from heaven Poets in the West write of it and Wise men in the East saw it and came a long iourney upon it to see Him And what did this Pariet bring forth Luc. 2.13 No sooner borne but a multitude of
was to be at the birth of the MESSIAS So saith Rabbi MOSES and other of the Iewes Was at the birth of our SAVIOVR So say the Fathers with uniforme consent and co nomine have made this a CHRIST-MASSE day Psalme As his manner is the Psalmist in it under one compriseth the type and the truth both By those things which befell the people of the Iewes the Church typicall shadowing out of those things which were to befall the Antitype of it CHRIST and His Church For primâ propria intentione it cannot be denied but the Psalme was first sett according to the letter upon the turning back of the captivitie of Babel But the Prophet knew well that was not their worst captivitie nor should be their best delivery There was another yet behind concerned them more if they understood their owne state aright which was reserved to the MESSIAS to free them from To that he points Even that Rom. 7.23 the Apostle complaines of Rom. 7. wherein the soule is led away captive under sinn and Sathan the very true Babell indeed as which bringeth with it everlasting confusion From which CHRIST the true Zorobabel is to sett us free us and them both There is a Meeting heer A meeting at a Birth A birth The Summe that did them in Heaven Righteousnesse by name good to behold The Meeting in obviaverunt The Birth in orta est The pleasure to behold it in prospexit de coelo Prospexit is to see with delight as when we looke into some pleasant prospect A meeting qualified for the manner For they do not meet and passe by but meet and Salute as friends with an osculatae sunt a signe of love begun or renewed This meeting is of foure Foure which of them selves propriè loquendo are nothing but Attributes or Properties of the Divine Nature But are heer by the Psalmist brought in and represented to us as so many Personages Personages I say inasmuch as they have heer personall acts ascribed to them For to meete to kisse to looke downe are all of them acts personall And looke how the Psalmist presents them so we treat of them in the same termes the Text doth At a Birth at Orta est these foure meet heer At orta est Veritas the birth of Truth de terrâ from the earth For two Ortus there were and this not His antesaecularis ortus de coelo His Birth before all worlds from heaven but His ortus de terrá His temporall birth from the earth Lastly the birth of this Birth as I may say the effect it wrought Of which more there are in the neighboring verses Heer in these besides the meeting occasioned by it there is but one That such a spectacle it was as it drew Righteousnesse it selfe from heaven to looke at it Time was when Righteousnesse would not have done so much not have vouchsafed a looke hitherward Therefore respexit nos Iustitia is good newes That then and ever since She hath beheld the earth and the dwellers in it with a farre more favorable regard then before And all for this Births sake And when was all this When He that saith of Himselfe I am the Truth Ioh. 14.16 when He was borne upon earth For orta est Veritas and natus est CHRISTVS will fall out to be one Birth What day soever that was this meeting was upon it And that was this day of all the dayes of the yeare The Meeting and the Day of this meeting heer all one and the Birth of CHRIST the cause of both So being this dayes worke this day to be dealt with most properly Onward we have heere foure Honors of this Day Every one of the foure giving it a blessing 1 It is the day of ortus Veritatis Truths birth 2 And the same the day of occursus Misericordiae the Meeting heer mentioned 3 And of osculum Pacis the Kisse heer expressed 4 And of prospectus Iustitiae Righteousnesse's gratious respect of us These from each of them in severall And generally the day of reconciling them all Holding us to these we are to speake of the 1 Meeting the 2 Parties 3 the Birth The Division and the 4 Effect heer specified to come of it Of this Meeting in CHRIST Then in Christianitie not to be broken of by us but to be renewed and specially this day HEer is a Meeting And that is no great matter if it be no more I. 1. The Meeting Not casuall How many meet we as we passe to and fro dayly and how little do we regard it But that meeting is casuall Somewhat more there is in Sett Meetings It was not by hap not obviaverunt But of purpose simply but obviaverunt sibi Sibi sheweth they had an entent they came forth on both sides Not to meet any fift person but to meet one another But not every Sett meeting is memorable This is I find a Psalme heer made And that memorable in remembrance of it And lightly Songs be not made but de rarò contingentibus not of ordinary but of some speciall great Meetings The greatnesse of a Meeting groweth three waies 1 By the Parties Who 2 The Occasion Whereon and 3 the End Whereto they meet All three are in this The Parties in the first Verse the Occasion and End in the second The Occasion a birth an occasion oft of making great Persons meet And the End that comes of it that Righteousnesse who is to be our Iudge and to give the last sentence upon us beholds us with an aspect that promises favor 3 The Parties The Occasion and the End we shall touch anon Now of the Parties If the Parties great the Meeting great The conjunction of the Great Lights in heaven The enterview of great States on earth ever bodes some great matter Who are the Parties heer Foure as high as excellent Attributes as there be any in the God-head Or to keepe the style of the Text foure as great States as any in the Court of Heaven The Manner of their meeting These meet and in what manner Great States meet otherwhile in a pitched field Not so heer This is an obviaverunt with an osculatae sunt they run not one at another as enimies they run one to another and Kisse as loving friends And that which makes it memorable indeed is that these Parties in this manner thus meet who if all were well known were more like to turne taile then to meet one to run from another Nay one to run at another to encounter rather then run one to another to embrace and kisse Not meet at all at least not meet thus standing in such termes as they did Not Mercie Peace or Truth and Righteousnesse Mercie and Peace if they two had mett or Truth and Righteousnesse they two it had not been straunge But for those that seeme to be in opposition to doe it that is it that makes this
Meeting marvelous in our eyes Will yee stay a little and take a view of the Parties Foure they are These foure 1 Mercie and 2 Truth 3 Righteousnesse and 4 Peace Which quaternion at the first sight divides it selfe into two and two Mercie and Peace they two Paire well they be collectaneae as Bernard saith of them in one place bedfellowes But Mercy and Truth Righteousnesse and Peace sleepe together collactaneae as in another place sucked one milke one breast both And as these two so the other two truth and righteousnesse seeme to be of one complexion and disposition and commonly take part togither Of these Mercie seemes to favor us and Peace no enemie to us nor to any seeing we must speake of them as of persons mild and gentle persons Rom. 13.4 both For Righteousnesse I know not well what to say Gestat gladium and I feare non frustrà Nor of Truth who is vera and severa severe too otherwhile These I doubt are not like affected The reason of my doubt Of one of them Righteousnesse it is told heer for great newes that She but looked downe hitherwards from heaven Before then She would not have done that A great signe it is of heart burning when one will not doe so much as looke at another not endure his sight We cannot promise our selves much of her No nor of Truth One was so bold in a place to say Omnis homo mendax Rom. 3.4 and feared no challenge for it By that it seemes all stands not well with her neyther So then two for us two against us Their order Mercie first Peace last For their order Mercie is first and Peace last With both ends we shall do well enough GOD send us to do but so with the midst Yet this is not amisse that they which favor us lesse are in the midst hemmed in on both sides closed about with those that wish us well and they between us and them On the one side Mercie before On the other Peace behind Their sorting Mercie and Truth Another that in this double meeting Mercie sorts not her selfe goes not to Righteousnesse nor Righteousnesse to her but to Peace A kind of crosse meeting as it were there is the better hope of accord Mercie and Righteousnesse have no Symbolizing qualitie at all no hope of them but Truth with Mercie hath There is Truth as well in the Promise of Mercie as in the threat of Iustice. Righteousnesse and Peace Heb. 7.2.6.20 And it stands yet better between the other two Righteousnesse and Peace Melchisedek which is by interpretation King of Righteousnesse the same is King of Salem that is of peace He that is after the order of Melchisedek King of both like enough to sett accord between them two both of them his lieges This for the view of the Parties These meet heer The Occasion but what is obviaverunt without osculatae sunt Better let them stand in sunder still and never meet There seemes to be two Meetings implyed One obviaverunt without and another with osculatae sunt Before they mett heer they were parted the one from the other For they that meet come from diverse coasts Before this meeting they have been in diverse quarters one from the other and not come together thus a good while Their distance in place grew from their distance in affection estranged one from the other That they mett not I will not say but that they mett not thus ever before Els what remarkable thing were there in this Meeting or worth the composing of a Psalme if it had been familiar with them thus to meet every other nay any other day How came they then asunder that it should be a marveile to see them meet Of their severing Not from themselves Since naturally they are not strangers all foure in the bosome of GOD from all eternitie Attributes all foure of His undivided essence So not divided of themselves Not of themselves then That they were divided it was about us the quarrell ours that made them part company Thus I gather it If at CHRISTS birth they mett at Adams fall they parted If when Truth was borne on earth they came together But from Adams fall when Truth perished from the earth they fell in sunder That was when the first lye was told and beleeved and that was nequaquam moriemini by Adam and thereby GOD much wronged So that Adams cause it was and so Gen. 3.4 ours that first divided heaven yea the very Attributes in GOD we see and so in a sort GOD Himselfe So they parted first Col. 1.20 It could not be sayd by the Apostle that CHRIST pacified all things in heaven and in earth if there had not in heaven been somewhat to be taken up For all this yet I deny not but they might and did meet once before But So their first meeting was in opposition it was an obviaverunt without an osculatae sunt Never both these till now Out of CHRIST and before His birth they mett in opposition In CHRIST and at his birth did these foure Lights come to meet and to be in conjunction now They mett before obviaverunt but instead of osculatae it was altercatae sunt While Mercie and Peace would have Adams and our case relieved Righteousnesse and Truth would by no meanes endure it The plea is drawen up and reported at large by Bernard in his first Sermon upon the Annunciation Mercie began for out of her readinesse to doe good she is heer Mercies Plea she is ever formost Her inclination is or rather she herselfe is an inclination to pitie such as are in miserie and if she can to releive them yea though they deserve it not For which is the comfort of the miserable sinner she lookes not to the partie what he is or what he hath done or deserved but what he suffers in how woefull and wretched a case he is And her plea is Nunquid in vanum Psal. 89.47.30 ◠What hath GOD made all men for nought What profit is in their blood It will make GODS enimies rejoice Thither it will come if GOD cast them cleane of What then Will He cast them of for ever Psal. 74.18 will He be no more entreated Hath GOD forgotten to be gratious With these and such like pij susurri as he calls them did she enter into GODS bowels and make them yerne Psal. 77.7 8. and melt into compassion And certainly if there were none to stand against us there were hope Mercie had prevailed But Truth must be heard too and she layes in just matter of exception Pleades Truth 's Reply Ioh. 1 1. Deus erat Verbum What is God but His Word and His word was as to ADAM morte morieris So to his Sonnes anima quae peccaverit The soule that sinneth Gen. 2.17 that soule shall dye GOD may not falsifie His word His word is the truth
cleerest beame of all Mat. 12.42 The Queen of the South who was a figure of these Kings of the East she came as great a iourney as these But when she came she found a King indeed King Salomon in all his Royaltie Saw a Glorious King and a Glorious Court about him Saw him and heard him Tried him with many hard questions received satisfaction of them all This was worth her comming Weigh what she found and what these heere As poor and unlikely a birth as could be ever to prove a King or any great matter No sight to comfort them Nor a word for which they any whit the wiser Nothing worth their travaile Weigh these togither and great odds will be found between her faith and theirs Theirs the greater farr Well they will take Him as they find Him And all this notwithstanding worship Him for all that The starr shall make amends for the Manger And for stella Ejus they will dispense with Eum. And what is it to Worship Some great matter sure it is that Heaven and Earth the starrs and the Prophetts thus do but serve to lead them and conduct us to For all we see ends in Adorare Scriptura et Mundus ad hoc sunt ut colatur qui creavit et adoretur qui inspiravit The Scripture and World are but to this end that He that created the one and inspired the other might be but worshipped Such reckoning did these seem to make of it Act. 8.27 heer And such the Great Treasurer of the Queen Candace These came from the Mountaines in the East He from the uttermost part of Aethiopia came and came for no other end but only this To worship and when they had done that home againe Tanti est Adorare Worth the while worth our comming if comming we do but that but worship and nothing els And so I would have men accompt of it To tell you what it is in particular I must put you over to the XI Verse where it is set downe what they did when they worshipped It is set downe in two Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falling downe and Offering Thus did they thus we to doe We to do the like when we will Worshipp These two are all and more then these we find not We can worship GOD but three wayes We have but three things to worship Him withall 1 The Soule He hath inspired 2 The body He hath ordeined us â— And the Worldly Goods He hath vouchsafed to blesse us withall We to worship Him with all seeing there is but one reason for all If He breathed into us our Soule but framed not our Body but some other did that Neither bow your knee nor uncover your head but keep on your hatts and sitt even as you do hardly But if He have framed that Body of yours and every member of it let Him have the honour both of head and knee and every member els Againe if it be not He that gave us our worldly goods but some bodie els what He gave not that with-hold from Him and spare not But if all come from Him all to returne to Him If He sent all to be worshipped with all And this in good sooth is but Rationabile obsequium as the Apostle calleth it Rom. 12.1 No more then Reason would we should worship Him withall Els if all our worship be inward onely with our hearts and not our hatts as some fondly imagine we give Him but one of three We put Him to His Thirds Bid Him Be content with that He getts no more but inward worship That is out of the Text quite For though I doubt not but these heere performed that also yet here it is not Saint Matthew mentions it not It is not to be seene No Vidimus on it And the Text is a Vidimus and of a Starre that is of an Outward visible worship to be seene of all There is a Vidimus upon the worship of the Bodie it may be seene Procidentes Let us see you fall downe So is there upon the worship with our worldly goods that may be seene and felt Offerentes Let us see whither and what you offer With both which no lesse then with the soule GOD is to be worshipped Glorifiâ— GOD with your bodies for they are GOD 's saith the Apostle 1 Coâ— â— â—0 Honour GOD with your substance for He hath blessed your store saith SALOMON Pro. 3 9 It is the Precept of a Wise King of one there It is the Practise of more then one of these three heere Specially now For CHRIST hath now a bodie for which to do Him woâ—ship with our bodies And now He was made poore to make us rich and so offeâ—enâ—â—s will do well comes very fitt To enter further into these two would be too long and indeed they be not in our Verse heere And so for some other treatise at some other time There now remaines nothing but to include our selves and beare our part with them and with the Angells and all who this day adored Him This was the Lode-star of the Magi And what were they Gentiles So are we But The Application Luc. 10.37 if it must be ours then we are to go with them Vade fac similiter Go and do likewise It is Stella Gentium but idem agentium The Gentiles starre but such Gentilâ—s as overtake these and keepe company with them In their Dicentes Confessing thâ—ir faith freely In their Vidimus Grounding it throughly In their Venimus Hasting to come to Him speedily In their Vbi est Enquiring Him out diligently And in their Adorare Eum worshipping Him devoutly Per omnia doing as these did Worshipping and thus worshiping Celebrating and thus celebrating the Feast of His BIRTH We cannot say Vidimus stellam The starre is gone long since Not now to be seene Yet I hope for all that that Venimus adorare we be come hither to worship It will be the more acceptable if not seeing it we worship though It is enough we read of it in the Text we see it there And indeed as I said It skills not for the starre in the firmament if the same Day-star be risen in our hearts that was in theirs and the same bâ—ames of it to be seene all five For then we have our part in it no lesse nay full out as much as they And it will bring us whither it brought them to CHRIST Who at His second appearing in glorie shall call forth these Wise men and all those that have ensued the steppes of their Faith and that upon the reason specified in the Text For I have seene their Starre shining and shewing forth it selfe by the like beames And as they came to worship me so am I come to do them worship A Venite then for a Venimus now Their starre I have seene and give them a place above among the starres They fell downe I will lift
4 The Dispenser GOD. Psal. 104 27.28 Psal. 145.15.16 Which dispensation is heere ascribed to GOD That He that is that GOD in whosâ— hands our times are saith the Psalme and our seasons both He that can make them full by giving us kindly seasons or empty by making them vnseasonable and having made them full is to dispose of them of very right There is none of these but is sensible in the course of the yeare in things upon earth But are there seasons for the things on earth and their fullnesse and are there not also seasons for the things in heaven and for the filling of them All for reliefe of the bodily wants heere below none for the supplie of Spirituall necessities above All for the body and never a season for the Soule If we allow them to the World shall we not to the Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abbridgment of the world If it be sensible in the naturall things though not so easily discerned yet it is as certaine in the maine revolution of Annus magnus the great periodicall yeare of the worlds endurance It can never enter into any man to thinke that the great Oeconomus or Steward of this great houshold the world should so farr forget himselfe but if for all matters He had appointed a season Eccle. 3.1 then for the greatest matter If for every purpose vnder heaven then for the highest purpose of all that as we see concerneth all the things in heaven and earth both Above Salus populi this Salus mundi the saving the whole world Shall not these have their seasons and the seasons their fullnesse there and that fullnesse the due dispensation of all other most worthy of GOD the greatest worke of the greatest person Set this downe then to beginne with There are seasons as in our common yeare of twelve moneths So in the great yeare whereof every day is a yeare by Daniel's nay 2. Pet. 3 8. a thousand yeare by Saint Peter's calculation And which be the seasons and when in the common yeare Our SAVIOVR sets them downe Mar. IV. 1. The season Mar. 4.28 when the earth bringeth forth the blade 2. When the stalke 3. When the eare 4. When the full corne in the eare And when the eare is full and full ripe the season is full then is the season of fullnesse Psal. 129 7. the fullnesse of Season Then the reaper fills his hand and he that bindeth up the sheaves Pro. 3.10 his bosom Then are the Barnes filled with plenty and the Presses runne over with new wine And when all is full then to gathering we goe Such like seasons do we finde in Anno magno 1 The time of Nature all in the blade â— Of Moses in the Stalke 3 Of the Prophets in the eare 4 And when the full corne When but at this great gathering heere mentioned When all in heaven â—nd all in earth gathered that I thinke was the fullnesse of things Plenitudo rerum and the fullnesse of Seasons Plenitudo tempâ—rum may be allowed for it 1 Res the things This sets us over to the second part from the Seasons to the things from the fullnesse of Seasons to the gathering of things And first whereof of what things Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all All And to shew the extent of it subdivided into all in heaven all in earth and that I trow is All. It was not amisse he should thus sever them and expresse things in heaven by name Els we should little have thought of gathering things there so high No farther then earth we There is all our gathering and there onely The Apostle points up to heaven Sursum corda to lift up our hearts Colos. 3.1.2 to set our affections on things there above to gather them There is a gathering of them also Of which gathering into one I know not what the things in heaven have the things in earth I am sure have good cause to be glad In heaven is all good and nothing but good In earth to say the least there is much evill Yet upon the reckoning Heaven is like to come by the losse we on earth are sensibly gainers by it It is a good hearing for us that both these shall be thus gathered together For if heaven and earth be so gathered it is that heaven may advance earth higher and no meaning that earth should draw it downe hither Magis dignum semper ad se trahit minus dignum is the old rule But well betweene them both heere is a great gathering toward 2 The gathering well expressed by the Apostle in the termes of a Summe For it is Summa Summarum a summe indeed Heaven and earth and the fullnesse of them both All these to be gathered and well Gathering GOD favours for it ends in Vnitie To gather into one And Vnitie GOD loves Himselfe being principalis vnitas GOD favours it sure Himselfe is the Gatherer Scattering GOD favours not that tends to division and division upon division Gathering is good for us Vnitie preserves division destroyes Divisum est be it house or be it kingdome ever ends in desolabitur Matt. 12 25. Ezek. 33.11 2 Pet. 3.9 GOD delights not in destruction would have none to perish The kite he Scatters The hen how feigne would she gather But stay a while and take with us what kind of gathering It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Gathering againe a gathering but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gathering together againe We must not lose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is force in it It is not a Collection but a Recollection Re imports it is a new collection againe the second time You see it in re-call re-turne re-duce that is to call turne bring back againe Now our Rule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a returning to implies a departing from a gathering together againe a scattering in sunder before a dispensation a dissipation So a dissipation a departure a scattering there had beene Yet one degree more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from ever implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a former being with One cannot be said to be gone from that was never with or to fall out that was never in One cannot be said to be so againe that was never so beforâ— So then together we were first and in sunder we fell after Which falling in sunder required an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring us together againe to restore us to that the second time that we had before lost to our former estate Acts 3.21 It is Saint Peter's word restoring the same with S. Paul's gathering together againe heere Now these three set forth vnto us our threefold estate 1 Together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our first Originall which we had in Adam while he stood with GOD together 2 In sunder 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that nothing might be lost no not of them He certainely were no good Oeconomus if He would let all these be lost for lack of gathering But could not this gathering be absque CHRISTO in some other It appeares no. Seasons there were more then one but all empty proffers were made in them but nothing full nor any thing neere full A season of the Law vnwritten Then came the Patriarchs But they had much adoe to keepe themselves from scattering they gathered none A season of the Law written Then the Priests and Levites but the gathering little the fuller for them Then came all the Prophets To no great purpose they neither Some few Proselytes they made that was all But in the end all these as they in the Parable of the wounded man passed by looked on him but let him lie Little was done Luk. 10.31.32 till the good Samaritane came The things in heaven and earth the generalitie of them so in not much better case for all these could not be recapitulate in the Patriarchs MOSES the Prophets So that to this plunge it was come that the Psalmist even asked GOD Wherefore hast thou made all men for nought It was time for Him to come Psal. 80.47 Heb. 10.37 qui venturus erat It was time More then time when that which was the onely knowne way when one was scattered from GOD how to gather him to GOD againe which was Let him smell a sacrifice when that grew out of season when that failed 1. Sam 26.19 And that it did Sacrifice burnt offering burnt offerings for sinne sinne Psal. 40.6 that made all the Scattering noluisti that is plaine thou wouldst not It is CHRIST now speaketh then said I lo I come I of whom it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the top or front of the booke that I should fulfill thy will and gather these together againe Lo I come to do it By this Ecce venio of His a way was found those that were thus distracted and scattered before how to bring them together againe What way was that It followes in the same place what He meant by Ecce venio He goes it over againe No sacrifice thou wouldst No Corpus autem aptasti But a body hast thou ordained me Psal. 40.6 The incorporating CHRIST the ordeining Him a body that is the new and living way Heb. 10.20 through the veile that is His flâ—sh With that He comes this day and gathers all againe How or in what manner that The manner is set â—owne in the word 3 The Manner Recapitulando by way of Râ—capitulation We are not to conceive there was such a great Shâ—et as Saint Peter saw let downe from heaven Act. X. and that all these were put into it Act. 10.11 and so gathered No it was recapitulando by reducing to lesse roome as we doe many diffused matters to a few heads as we contract great mapps to a small compasse as great plots to a small module for that is properly to recapitulate There are two words in the verse set it out well 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this fullnesse will come into a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the particulars of many leaves come into a Totall of not halfe a line If then we be to proceed by way of recapitulation then are we to reduce all to heads So let us reduce these things to these two heads 1 First heaven and all in it to GOD Earth and all in it to Man Gather these two into one and there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in short To conceive it the better you shall vnderstand this was on a good way onward before You have heard Man called the little world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great one a compendium of all the creatures And so he is of both He participates with the Angells and so much things in heaven by His soule He participates with the elements and so with things on earth by His body The Poet had it by the end Fertur Prometheus c. That to the making of mans body there went a peece of every of the creatures So there was in man a kind of recapitulation before But that was not full yet lacked there one thing All in heaven were not gathered into Man Of GOD we say Qui et in coelis He was one of the things in heaven and He was out all the while But if He could be gatherd in too then were it a full gathering indeed All in heaven recapitulate into one that is GOD All in earth recapitulate into one that is Man Gather these two now and all are gathered all the things in either And now at this last and great Recollection of GOD and Man and in them of heaven and earth and in them of all in heaven and earth are all recapitulate into the unitie of one entire Person And how Not so as they were gathered at first Not as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first gathering so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second gathering When things were at the best GOD and Man were two in number Now GOD and Man are but one CHRIST So the gathering neerer then before So surer then before So every way better then before In Man there was onward an abridgement of all the rest Gather GOD and him into one and so you have all There is nothing not any thing in heaven or earth left out Heaven is in and earth the creatures in heaven and earth the Creator of heaven and earth All are in now All reconciled as it were in one masse all cast into one summe Recapitulate indeed truly and properly Heerin is the fullnesse that GOD Himselfe comes into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle I. Cor. XV. where the Psalme saith He hath put all things in subjection under His feet It is manifest saith the Apostle that He was excepted 1. Cor. 15.27 that so put them under But heer it is manifest say we that He is not excepted that did gather but He the very Collector is in this collection Himselfe and all 2. Cor. 5.19 Col. 2.9.1.21.22 For GOD was in CHRIST reconciling the world The World that is all things All in heaven all in earth And in CHRIST did dwell the fullnesse of the God-Head bodily when He did so reconcile them in the body of His flesh In a word certain it is that by vertue of this recapitulation we are one with CHRIST CHRIST as Man GOD is one with CHRIST CHRIST as GOD. So in CHRIST GOD and Man are one And ther is good hope they that are one will soone be at one where unitie is union will be had with no great adoe And even besides this there is yet another Recapitulation that well might it have that name For if you mark it it is not Recapitation but Recapitulation and that comes of
Capitulum which is a Diminutive So was it verbum in principio the aeternall mighty Rom. 10.28 great Word became verbum abbreviatum as the Apostle saith Rom. X. to bring this to passe Esa. 40.12 He that the heavens are but His spann abbreviate into a child of a spann long He that Caput the Head of men and Angells principalities and powers became capitulum He that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little diminutive head Head Nay became the foote Pes computi the Text is the foot the lowest part of the accompt and of the lowest accompt 6. The Season when And now because we are in seasons we speake of seasons When was this at what season of the yeare when was it that He was so capite minutus Sure never lesse never so little never so minorated so minimated I am sure as now When was Ecce venio fullfilled we may know that by all the foure Sundayes in Advent now past that to day it is Ecce venio Psal. 40.7 His comming the Psalme expounds by ordeining Him a body A body there was ordeined Him in the wombe But to us things are when they appeare That though the Word were made flesh before Ioh. 1.14 yet GOD was not manifested in the flesh came not and dwelt among us visibly to be seen till this day So that if you aske of In CHRISTO what or when In CHRISTO nato then was this gathering of things in heaven and earth And in signe it was then looke there comes a Queer of Angells down Luk. 2.13 there comes a new Starr forth to represent the things in heaven There comes togither a sort of Shepheards and there is gathering to them a troop of great Princes from the East Mat. 2.1 to represent the things on earth which consist as these do of high and low noble and base wise and simple All to celebrate and make shew of this gathering of this great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into this small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in their heavenly Hymne there is mention of this gathering Luc. 14. In excelsis and in terris sett togither as if all in both were now in full and perfect harmonie Now when the seasons had travailed with and at last brought forth Him that was the best thing they had or should ever bring forth then were they at the best When Him in whom it pleased the FATHER all fullnesse should dwell then were they at the full The gathering of the things so full as it made plenitudo rerum The gathering of the seasons so full as it made plenitudo temporum And so have we brought both parts seasons and things togither The Summe is at the foot the Oration at the periode the Building at the head-stone the Tide at the full the fullnesse of the Gentiles are come in into His Church Rom. 11.25 Verse 23. which is His body the fullnesse of Him that filleth all in all But why GOD in the dispensation of the seasons did so order The Application of the Texâ— to the time and to us In earthly things that at such a yeare of the world such a moneth of the yeare such a day of the moneth this should fall out just this is more then I dare take upon me to define But this I may that the Christian world hath ever observed diverse good congruities of this Feast with this Text. The Text is of a Recapitulation The feast is so Twelve monethes recapitulate to twelve daies Sixe for the old In sixe daies was the creation of the old And when the old things are past as many for the new For behold all things are new And 2. Cor. 5.17 if any be in CHRIST he is a new creature Both these recapitulaâ—e in one season â—qually divided Aequally divided between both yet so as the dayes of the last are set before the first Mat. 19.30 that so erunt novissimi primi is verified even of the season and the last first there also The Text is of a gathering and that falls fitt with the season and giveth us great cause to admire the high wisedome of GOD in the dispensation of seasons That now at this season when we gather nothing when nothing groweth to be gathered there should be a gathering yet and a great one nay the greatest gathering that ever was or will be And so by that meanes the poorest and emptiest season in nature become the fullest and richest in grace Now we do our selves in effect expresse as much as this comes to For we also make it a season of gathering togither of neighbourly meeetings and invitations Wherin we come togither and both our selves have and we make each other partakers of what we have gathered all the yeare before In which sense also we may call it the season of dispensation in that we then dispense the blessings GOD hath sent us and that is in good house keeping and hospitalitie And if you will of fullnesse too For the most part do then use to be better filled and with better fare that are not so full againe all the yeare beside That one may truly say there is more fullnesse in this season then any other And so it is the season of fullnesse then For the hungry are then filled with good things then Psal. 107.9 of all the seasons of the yeare And last there is in the Text and it as the maine word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Primitive sense is the making the foâ—â—e of an accompt which agreeth well with the foot of the yeare for at the foot of the leaâ—e Sâ—mmes use to be set Sett it at the head or set it at the foot it is the 〈◊〉 of the Old and the head of the New and so the fittest season to celebrate it in â—or â—e it head or be it foot CHRIST it is So recapitulation or gathering fullnesse or dispeâ—â—â—tieâ— or Summing all up the Text is seasonble But these I have spoke of are of things on earâ—h Wâ—e it not to be wisheâ— In heavenly things 〈◊〉 would endevour to have some fruition and to gather some fruit for the heavenly part from this gathering this fumming up of CHRIST ' s CHRIST is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a short summe but there is in Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulnesse of all CHRIST is but the Contents of a Chapter some threâ— of foure lines but a great long Chapter followes long and large For what shall you see in this Shulamite but Choros cast rorum Cant. 6.13 legionâ— whole armies of good things to gather Such so great a summe as twelve daies will not â—erâ—e to cast them up But yet somewhat let us gather that the seasons being full we our selves be not sent empty away Our Accompting The time failes I will therefore name but one and that the maine word of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which referreth properly to
But now comes the hurt For when it shall come to this that we are so to receive it as in full payment for so it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have it for all that ever they shall have So to receive it tanquam mercedem as it shall be our last pay our finall and full recompense and satisfaction for all that ever we have done then it goes hard And that is it CHRIST meaneth And that is it every good mind feareth That heere shall be all a few good words a little warme breath a blast of vaine praise of a sort of vaine men And when we have this we have no more for ever to receive or looke for besides this That as CHRIST tells us in the first Verse of the Chapter this acceperunt inferrs an amiserunt Acceperunt suum heere an Amiserunt meum elsewhere And that where of all we would least be without it That the receiving of this cuts us of from another infinitely above and more worth then this The reward we receive nothing lesse to be regarded the reward we lose the damage we incurre nothing more to be feared Lay these together mercedem juxta mercedem we shall finde it a punishment such a punishment as no man would ever wish his verie enemie more Of this Amen heere of these words they have received their reward you shall reade in Saint Gregorie that never did any saying so sound in his eares so runne in his head reigne in his heart worke upon his conscience as he deeply protests as did these This he tooke for one of the most fearefull sayings in the whole Bible that what he did heer receive were it praise or preferment or what other earthly thing it should be his last receipt his finall reward his portion for ever his Amen for Amen is the last word we know that ends all For so are we in a manner proceeded against and deprived of all hope of further reward at the last great receipt of all The praise of men which we heer sought and found shall deprive us of hearing Euge Serve bone One syllable whereof is more worth then all the Panegyricks that ever were And not onely of that but of Intra in gaudium Domini besides Matt. 21.23 much more to be esteemed then all the Euge's in the world nay then the world it selfe That the winning of one shal be the losing of the other And now judge whither this receiving be not a losse un-valuable this reward a punishment un-sufferable this Amen to be prayed against of all Nay whither there be any so penall a punishment so heavy a censure This shal be your punishment that this shal be your reward and never more but this For doe but aske why doe they this wrong to their faces To seeme to men to fast And what then Then they shal be commended of men And what then Nay there is all And GOD comes to a point with them saith Let them be commended for it And they have no wrong they making it their end if GOD make it so too To punish one by his own desires Ose. 8 1â— to say as GOD doth in Osee Because Ephraim will have altars to Sinne they shall be to Sinne because you make this your reward it shal be your reward take it for your reward To say So be it to have our fast conclude with the Hypocrite's Amen No more fearefull punishment in the world * 1. Cor. 5.11 Knowing then this feare we perswade exhort entreat men and no otherwise The Application then CHRIST heer doth to fast And the Cum is now come Now then to doe it Not to doe it as these yet in any wise to doe it To fast to GOD not to the world to our owne hearts not to other mens eyes to conscience not to forme Not to set us up a stage to do it but with CHRIST to do it apart in secret And thinke not if mâ—n see it not it shall not be seen be it never so secret that you shall doe it without witnesse Beside the witnesse Iob. 16.19 Testis in corde set by the Heathen man at a thousand witnesses there is as Iob calls Him Testis in coelo One in heaven who sees it needs no light to see it by whose theater is the darke and beholds us as cleerly when the candle is put out as when it burnes Fast then doe it to be seen of Him and being done not for men but for Him Him shall you be sure of to cast His eyes to looke on it to like it to regard it and reward it both So much doth CHRIST undertake in the verse following and that in His Father's name and seales it with His Verily that most certaine it shal be so Our secret fast shall have His open reward It may be even heer upon earth Esa. 58.8 he will make our light breake forth as the Morning If heere He doe not there He will The lesse earth answereth the more heaven reserveth b Matt. 25.21 Euge serve bone in that day is another manner praise if praise be it c Mat. 21.23 Intra in gaudium Domini another manner reward then earth hath any Both together d Gen. 15.1 Merces magna nimis ABRAHAM 's reward an exceeding great reward e 1. Cor. 29. sed non ascendit in cor hominis it exceedeth the heart of man to think now exceeding great Which reward Almighty GOD grant we may sett before us and seeke it in all our doings So seeke it heere on earth in this life as we may there finde it in heaven in the life to come to our endlesse comfort and content through CHRIST our LORD A SERMON PREACHED BEFORE KING JAMES AT WHITE-HALL On the XXVI of Februarie A.D. MDCXXIII being ASH-WEDNESDAY MATTH CAP. III. VER VIII Progenies viperarum quis demonstravit vobis fugere a ventura ira Facite ergo fructum dignum poenitentiae Vel Proferte igitur fructus dignos poenitentia O generations of vipers who hath fore-warned you to flee from the anger to come Bring forth therefore fruits worthy * Or Repenâ—ance amendment of life TO speake of repentance at the time of fasting or of fasting at the time of repentance is no way out of season As tree and fruit they stand Of these fruits fasting is one And this we now begin a worthy fruit ever from yeare to yeare religiously brought forth in the Church of CHRIST That we goe not from one when we fall upon the other The time of repentance will fall out to be a Cum jejunatis Repentance is heere brought in and presented to us as a tree with fruit upon it The tree of GOD 's planting The fruit medicinable of the nature of a counter-poison against our bane taken by the fruit of another tree Gen. 3.6 The fruit of the forbidden tree had envenomed our Nature the fruit of this
meane to do well That things well done shal be evill taken and often good actions have no good constructions and that received with the left hand that is reached with the right For this her act that was well done if CHRIST knew what it was to do well Yet we see it is disdeigned grudged at and she molested for it all three are in my Text. Whence we learne Be a thing done to never so good purpose yet some Iudas will mutter and maligne and come forth with his Vtquid Some Iudas will cast his dead fly into Mary Magdalen's box of ointment No one creature had so good experience of this as this poor woman had Three speciall vertues of hers the Gospells record and in every one of the three she was repined at 1. When in the bitternesse of her soule she shewed her repentance with teares Simon the Pharisee did what he could to disgrace her Luc. 7. 2. Luâ— 7 â— 9. When in a hungry desire to receive comfort by the word of grace she shewed her devotion in sitting at CHRIST 's feet Martha her owne sister mad complaint of her Luâ— 10 40. 3. And now heer againe the third time when in an honest regard of her duty sâ—e sheweth her thankefullnesse for comfort received CHRIST 's owne Disciples both â—â—udge and speake against her So that if she washeth His feet with teareâ— it content not If she anâ—oint His head with balme it is matter of mis-like If she sit sâ—ilâ— and say nothing it is all one Still Marie is found fault with ever her doingâ— stand aâ—ry This is the lott and portion of all those that will follow their stâ—pps Not onely we of private estate but even great Personages As Nehemias by Geshem Neâ— 6.6 to bring detriment to the state by favouring the Churches case Even Princes David by Shâ—mei to be a bloody Persecutor when if in any thing he offended it was 2. Sam. 16. â— in too much lenitie Even CHRIST Himselfe the SONNE of GOD who neither couâ—d have His feet but Simoâ— the Pharisâ—e nor His head anâ—â—inted but Iudâ—â— His Apostle maligne and speake against it So that not onely Râ—gium est as the Heathen said bene cum fâ—ceris audire malâ— to have evill speech for good deeds but Divinum Io. 1â— 32 a heavenly tâ—ing as CHRIST saith de â—oâ—o opere lapidâ—â—i This is their lott And it serveth us to two purposes 1. For judgement to see thiâ—â—vill disâ—ase unâ—er the Sunne The evill aspect which the world lookes with on Marie Magdâ—leâ— Whereâ—y many times that which is commended in heaven is condemned in earth and Iuda's bagg câ—rrieth away even from CHRIST ' s. Whâ—reby many times all good is said of them by whom little good is done and some mens flagitiâ— which the heathen storie lamenteth in Drusus shall find more favour and be bâ—tter rewarded then Drusu's optimè cogiâ—ata the good counsell and course of many a better man Such is the deceitâ—ullâ—â—sse of the sonnes of men upon the weights 〈◊〉 62 1â— It serveth us I sâ—y to sâ—e and to sorrow at and to say with Augustine Vae tibi miser bonus odâ—r ocâ—idit te Miserable man that thou art hoâ— art thou choked with so good a sent To â—orrow it and to prepare our selves to it and resolve that though we do well yet we shâ—l be evill sâ—oken of Tâ—at firâ—t and second this for practise That though we be evill spoken of 2. Yet to be done yet â—ot to be dismaied or troubled with this hard measure but to goe on and doe as â—arie Maâ—dalâ—n did not once or twice but three severall times one after another Neither to hold our hand or shutt our box nor spare our ointment if things well dâ—ne be evill taken To looke not to Iudas on earth who disliketh but to Christ in heâ—ven who approveth it and in all three cases made answer â—or Marie Magdalen agâ—inst Martha Simon and Iudas and all her accusers To know that that which in Iuâ—a's divinitie is perditio in Christ's divinitie is bonum opus In regard therefore of our owne duty 2. Cor. 11.12 to be resolute with the Apostle Quod facio hoc faciam What I doe that will I doe In respect of misconstruction with them Mihi pro minimo est 1. Cor 4.3 2. Cor. 6.8 because we may truly say and in the sight of GOD Sicut deceptores veraces As deceivers yet true Or with Marie Magdalen as wasters yet well-doers Assuring our selves that it is well done and shall be both commended in earth and rewarded in heaven On earth For posteritie shall better like of the shedding then of the sale of this ointment In heaven for the day will come qui malè judicata rejudicabit when all perverse judgements shall have judgement against them and Marie Magdalen shall looke cheerefully on Him on whom she bestowed it and Iudas rufully behold Him from whom he sold it This is Marie Magdalen's part as CHRIST telleth that howsoever Marie Magdalen be in Simon 's house or in a corner found fault with amends shall be made her Verse 9. and as wide as the world is and as farr as the Gospell shall sound she shall be well spoken of Yea when the great and glorious acts of many Monarchs shall be buried in silence this poore box of Nardus shall be matter of praise and never die And contrarie howsoever Iuda's motion may finde favour and applause in the present yet Posterity shall dislike and discommend it And he be no lesse infamous and hatefull then Marie famous and well spoken of in all ages to the end of the world This is her portion from CHRIST her soule refreshed with the sweete ioyes of heaven and her name as Nardus throughout all generations This is his lott from the LORD A name odious and lothsome to all that heare it and his portion with hypocrites in the lake of fire and brimstone Maâ—t 24.51 From which c. To which c. A SERMON Preached before QVEENE ELIZABETH AT HAMPTON Court on Wednesday being the VI. of March A. D. MDXCIIII LVKE CHAP. XVII VER XXXII Memores estote Vxoris LOT Remember LOT 's Wife A Part of the Chapter read this Morning by order of the Church for II. Lesson THe words are few and the sentence short no one in Scripture so short But it fareth with Sentences as with coynes In coines they that in smallest compasse conteine greatest value are best esteemed and in sentences those that in fewest words comprise most matter are most praised Which as of all sentences it is true so specially of those that are marked with Memento In them the shorter the better the better and the better caried away and the better kept and the better called for when we need it And such is this heere of rich contents and with all exceeding compendious So that we must needs be without all excuse it being
that of them it may fall we may see some in blisse when they shall lie in hell like sheep saith the Psalmist that walked on earth like Lyons Will not this beare a third Psal 48 15. But beyond all these If we counterpeise it with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is comforted with which Abraham hath set it in opposition Torment opposed to comfort that is torment comfortlesse wherein no manner hope of any kind of comfort Neither of the comfort of mitigation Ver. 24. for in the verse next before all hope of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relief is denied even to a drop of water Neither of the comfort of deliverie at last Ver. 26. for in the verse next following he is willed to know that by reason of the great partition their case is such ut non possunt that they cannot presently or for ever looke for any passage from thence but must there tarrie in torments everlastingly So neither comfort of relief nor of deliverie nor the poor comfort which in all miseries heer doth not leave us dabit Deus his quoque finem An end will come Nay no end will never come Which never is never deeply enough imprinted nor seriously enough considered That this now shal be still now and never have an end and this cruciaris be cruciaris for ever and never declined into a preter tense as Recepisti was This is an exaltation of this crosse above all els None shall ever come downe from it none shall ever beg our body to lay it in our sepulchre Fiftly If we lay it to Recordare For may I not add to all these that being in this case he heareth Recordare and is willed to remember when his remembring will do him no good but though he remember it in sorrow and in the bitternesse of his soule yea though his sorrow be above measure sorrowfull it will profit him nothing I say Grief both utterly comfortlesse and altogether unprofitable These five makes him that feels it heer wish that none of those he wisheth well may ever come there to know how hote that fire or how terrible that torment is These five words are all within the compasse of the Verse it selfe and may serve every one as a naile to fasten our memory to this crosse that we may ever remember it and never forget it and never forgetting it never feele it This then is his crosse We long I know to have it taken down our eares are deinty and the matter melancholique and we little love to heare it stood on so long But Chrysostome saith well of that fire Nunquid si tacuimus extinximus If we speake not of it will it goe out No no five loquamur sive taceamus ardet ille speake we or keep we silence it burneth still still it burneth Therefore let us speak and think of it and let it stand in the name of GOD Et exerceamus auditum saith the good Father ne ita mollescat and keepe our eares in exercise that they grow not nice If to heare of it be painfull to feele it wil be more The invention is to keepe the exaltation to take it up For none so neer it as they qui non tollunt donec super-imponitur that take it not up till it be layd upon them 3. The ioining or Tenon Iam ver◠Thus we have severally seen the counterpoints of this crosse the top which is in vitâ in this life and the foot which reacheth ad novissima inferni to the bottome of hell It remaineth we tenon both these togither as Antecedent and Consequent Thou didst receive Now therefore 1 First that they may be 2 And then how they may be ioined First then we find that Recepisti is as it ends and that by this example it may end in cruciaris and prove the one end of a heavy Crosse. Which first bringeth us out of admiration of the riches of this life When we see that these good things which after the taxe of the world are counted and in a manner stiled the onely good things and in the deceitfull balance of this world weigh down Abraham's bosome be not ever demonstrative signes of GOD 's speciall liking Nor they ipso facto highest in His favour that receive them in greatest measure Nor peradventure as CHRIST saith so highly accompted of in heaven ver 15. as they be on earth Therefore they that have them not to reflect too much on them nor be ideo inflati as saith Saint Augustine quia obsericati as much pride in their soule as purple on their body And they that have them not not to aemulari vexe and grieve themselves at Nabal's wealth Haman's preferment this man's table seeing there commeth a Iam verò and when that commeth we shall see such an alteration in his state as he that wisheth him worst shall wish that for every good thing he received heer he had received a thousand and with Saint Bernard Vt omnes lapides converterentur in rosas that every stone under his feet heer had been turned into a rose Such is his case now and such theirs that come where he is Is this all No. But as it bringeth us out of admiration so it bringeth us into feare For two things it offereth either of which is or may be matter of feare 1. First in that he is Abraham's sonne That Abraham hath of his seed in hell and that all his sonnes shall not rest in their Father's bosome Which offereth us occasion to feare for all our Profession For though he were a sonne too and so acknowledged by Abraham yet there he is now 2. In that he is of Abraham's rich sonnes and one that received good things in his life Esa 30.33 Which ministreth new matter of feare that as the Prophet saith Tophet is prepared of old and that even for great ones for such as goe in purple and weare fine linnen and fare full daintily Even for such is it prepared Not as every prison for common persons but as Tophet or the Tower for great Estates So that it may seeme either of both these have their danger at their heels For that they to him were to many they are and to us they may be as antecedents to an evill consequent Men verily may flatter themselves But sure I can never thinke but there is more in this Now therefore then the world will allow And that this Recordare of Abraham's is not a matter so sleightly to be slipped over There is some danger no doubt and that more then will willingly be acknowledged to such as are wealthy and well at ease in Sion Saint Gregorie confesseth by himselfe Amo. 6.1 that never any sentence entered so deepe into his soule as this And that as Surgite mortui was ever in Saint Hierom's eare And Non in comessationibus not in surfetting in Saint Augustine's Rom. 13.3 by which he was first converted So this was with him and
are all sights So that know this and know all This generally 2 The Obiect specially 1. The Passion it selfe Quid. Now specially In the Obiect two things offer themselves 1 The Passion or suffering it selfe which was to be pierced 2 And the Persons by whom For if the Prophet had not intended the Persons should have had their respect too he might have said Respicient in Eum qui transfixus est which Passive would have carried the Passion it selfe full enough but so he would not but rather chose to say Quem transfixerunt which doth necessarily imply the Piercers themselves too So that we must needs have an eye in the handling both to the fact and to the persons 1 Quid and 2 quibus both what and of whom 1. The Degree thereof Transfixerunt In the Passion we first consider the degree for transfixerunt is a word of gradation more then fixerunt or suffixerunt or confixerunt either Expressing unto us the piercing not with whipps and scourges nor of the neiles and thornes but of the speare-point Not the whipps and scourges wherwith His skin and flesh were pierced nor the nailes and thorns wherewith his feet hands and head were pierced but the Speare-point which pierced and went through his very heart it selfe for of that wound of the wound in his heart is this spoken Io. 19.34 Therefore trans is heer a transcendent through and through through skin and flesh through hands and feet through side and heart and all the deadliest and deepest wound and of highest gradation 2. The Extent Me. Secondly as the Preposition Trans hath his gradation of divers degrees so the Pronoune Me hath his generality of divers parts best expressed in the Originall Vpon Me not upon my body and soule Vpon Me whose Person not whose parts either body without or soule within but Vpon Me whom wholly body and soule quicke and dead they have pierced 1. His 〈◊〉 Of the bodie 's piercing there can be no question since no part of it was left unpierced Our senses certifie us of that what need we further witnesse 2. His Soule Of the Soule 's too it is as certaine and there can be no doubt of it neither that we truly may affirme CHRIST not in part but wholly was piercâ—d For we should do injury to the sufferings of our Saviour if we should conceive by this piercing none other but that of the Speare And may a soule then be pierced Can any Speare-point go through it Truly Simeon â—aith to the Blessed Virgin by way of prophecie that the sworâ— should go through her soule Luâ— 2 35. at the time of His Passion And as the sword thrâ—uâ—h hâ—r 's so I make no question but the Speare through His. And if through her's which was but anima compatientis through His much more which was anima patientis since Compassion is but Passion at rebound Howbeit it is not a sword of steele or a Speare-head of iron that entreth the soule but a metall of another temper the dint whereof no lesse goreth and woundeth the soule in proportion then those doe the body So that we extend this piercing of CHRIST further then to the visible gash in His side even to a piercing of another nature whereby not His heart onely was stabbed but his very spirit wounded too The Scripture recounteth two and of them both expressly saith that they both pierce the soule The Apostle saith it by Sorrow 1. Tim. 6.10 And pierced themselves through with many sorrowes The Prophet of Reproach Psal. 64.34 There are whose words are like the pricking of a sword and that to the soule both for the body feeles neither With these even with both these was the Soule of CHRIST IESVS wounded For sorrow it is plaine through all foure Evangelists With Sorrow * Matt. 26.38 Mar. 14.34 undique tristis est anima mea usque ad mortem My soule is invironed on every side with sorrow even to the death a Mar. 14.33 Coepit IESVS taedere pavere IESVS began to be distressed and in great anguish b Luc. 22.44 Factus in agoniâ being cast into an agonie c Ioh. 12.27 Iam turbata est anima mea Now is my soule troubled Avowed by them all Confest by Himselfe Yea that His strange and never els heard of sweat dropps of bloud plenteously issuing from Him all over his body what time no manner of violence was offered to his body no man then touching him none being neere him that bloud came certainly from some great sorrow wherewith his soule was pierced And that his most dreadfull crie which at once moved all the powers of heaven and earth My God My God c was the voice of some mighty Anguish Matt 27.46 wherewith His soule was smitten and that in other sort then with any materiall speare For Derelinqui à Deo the body cannot feele it or tell what it meaneth It is the soule 's complaint and therefore without all doubt His soule within him was pierced and suffered though not that which except charity be allowed to expound it cannot be spoken without blasphemy Not so much GOD forbid yet much and very much and much more then others seeme to allow or how much it is dangerous to define To this edge of sorrow if the other of piercing despight With Reproach be added as a point as added it was it will strike deepe into any heart especially being wounded with so many sorrowes before But the more noble the heart the deeper Who beareth any griefe more easily then this griefe the griefe of a contumelious reproach To persecute a poore distressed soule Psal. 69 26. and to seeke to vexe him that is already wounded at the heart why it is the verie pitch of all wickednesse the verie extremity that malice can doe or affliction can suffer And to this pitch were they come when after all their wretched villanies and spitting and all their savage indignities in reviling Him most opprobriously He being in the depth of all his distresse and for verie anguish of soule crying Eli Eli c they stayed those that would have relieved Him and void of all humanity then scorned saying stay let alone let us see if ELIAS will now come take him downe Matt. 27.49 This barbarous and brâ—tish inâ—â—mâ—nitie of theirs must needs pierce deeper into his soule then ever did the iron into his side To all which if we yet add not onely that horrible ingratitude of theirs there by him seen but ours also no less then theirs by him foreseen at the same time Who make so slender reckoning of these his piercings and as they were a matter not worth the looking on vouchsafe not so much as to spend an houre in the due regard and meditation of them Nay not that onely but further by uncessant sinning and that without remorse do most unkindly requite those His bitter Paines
their behaviour it might seeme a may-game Their shouâ—ing and out-cries their harrying of him about from Annas to Caiaphas from him to Pilate from Pilate to Herod and from him to Pilate again One while in purple Pilate's suit another-while in white Herod's livery Nipping him by the cheekes and pulling off his haire blindfolding Him and buffeting Him bowing to Him in derision and then spitting in his face was as if they had had not the LORD of glorie but some idiot or dizard in hand Died Abner as a foole dyeth 2. Sam. 3.33 saith David of Abner in great regrett ô no. Sure our blessed SAVIOVR so died and that he so died doth aequall nay surpasse even the worst of his torments Yet this shame also He despised of being in formâ Iudibrij Is there any â—orse yet There is For though contempt be bad yet despight is beyond it as farre as earnest is beyond sport that was sport this was malice Despight I call it when in the middst of his miserie in the very depth of all his distresse they vouchsafed him not the least compassion but as if he had been the most odious wretched Caitive and abject oâ— men the very out-cast of Heaven and Earth stood staring and gaping upon him wagging their heads writhing their mouâ—hes yea blearing out their tongues rayling on him and reviling him scoffing at him and scorning him yea in the very time of his Prayers deriding him even in his most mournefull complaint and crie for the verie anguish of his Spirite These vile indignities these shamefull villanies so void of all humanitie so full of all despight I make no question entred into his soule deeper then either naile or speare did into his bodie Yet all this he despised to be in foâ—mâ reprobi Men hid their faces at this nay to see this sight the Sunne was darkened drew back his light the earth trembled ran one part from the other the powers of Heaven were moved Is this all No all this is but Scandalum there is a greater yet remaining then scandalum and that is maledictum Crucis That the death he died was not only servile scandalous opprobrious odious but even execrable and accursed Of men held so For as if he had been a verie reprobate in his extreame drought they denied him a drop of water never denied to any but to the damned in hell and instead of it offered him vinegar in a spoonge and that in the very pangs of death as one for whom nothing was evill â—nough All this is but man and man is but man his glorie is shame oftentimes and his shame glorie But what GOD curseth that is cursed indeed And this death was cursed by GOD Himselfe His oâ—ne mouth as the Apostle deduceth Galath 3. â—3 When all is sayd we can say this this is the hardest point of his shame and the highest point of his love in bearing it CHRISTVS factus est maledictum The shame of a cursed death cursed by GOD is a shame beyond all shames and he that can despise it may well say consummatum est there is no greater left for him to despise O what contempt was powred vpon him O how was he in all these despised Yet he despised them all and despised to be despised in them all The highest humilitie Spernere Se sperni these so many waies spernere Sesperni So have we now the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two maine barres of it 1 Paine and 2 Shame And either of these againe a Crosse of it selfe and that double 1 outward and 2 inward Paine bloody cruell dolorous and enduring Paine He endured Shame servile scandalous opprobrious odious Shame He despised And beside these an internall Crosse the passion of Gethsemane and an internall shame the Curse it selfe of the Crosse Maledictum Crucis Of these he endured the one the other he despised 3. Quo animo These all these and yet there remaineth a greater then all these even Quo animo with what mind what having in his mind or setting before his eyes he did and suffered all this That he did it not utcunque but proposito sibi with an eye to somewhat he aimed at We handle this point last it standeth first in the Verse And sure if this as a figure stand not first the other two are but Ciphers with it of value nothing without it To endure all this is very much howsoever it were So to endure it as to make no reckoning of it to despise it is more strange then all the rest Sure the shame was great how could he make so small accompt of it and the Crosse heavie how could he sett it so light They could not choose but pinch him and that extreamly and how then could he indure and so indure that he despised them It is the third point and in it is adeps arietis the fatt of Rammes the marrow of the Sacrifice even the good heart the free forward minde the cheerfull affection wherewith he did all this There be but two senses to take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Neither amisse both very good take whither you will Love is in both and Love in a high measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even either Pro or Prae Pro instead or Prae in comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro instead of the joy sett before him What joy was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostome for he was in the joyes of Heaven there he was and there he might have held him Nothing did or could force him to come thence and to come hither thus to be entreated Nothing but Sic dilexit 〈…〉 or Propter nimiam charitatem quà dilexit nos but for it Yet was he content being in the forme of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of it thus to transforme Phi. 2 6. yea to deforme himselfe into the shape of a servant a felon a foole nay of a Caitive accursed Content to lay downe his crowne of glorie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of it to weare a crowne of thornes Content what we shun by all meanes that to endure losse of life what we make so great a matter of that to despise losse of honour All this with the losse of that joy and that honour he enjoyed in heaven another manner joy and Honour then any we have heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this or instead of this But the other sense is more praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae in comparison For indeed the joy he left in heaven was rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy wherin he did already sit then joy sett before him Vpon which ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turne Prae and that better as they suppose For that is in comparison of a certaine joy which He comparing with the Crosse and shame and all chose rather to go through them all then to goe without it And can there
is never kindly till then They define solicitie shortly Never kindly till then to be nothing els but Pax desiderij For give the desire perfect peace and no more needs to make us happy Desire hath no rest and will let us have none till it have what it would and till the Resurrection that will not be 1. Pax pressura our SAVIOVR opposeth Chap. 16. Chap 16.33 If we be pinched with any want Desire hath no peace 2. Let us want nothing if it were possible No peace yet Pax Scandalum the Psalmist opposeth Psal 119 16â— When we have what we would somewhat commeth to us we would not somewhat thwarts us Till non est eis scandalum till that be had away desire hath no peace 3. Let that be had away yet a new warre there commeth Peace and feare are heere opposed We are well neither pressura nor Scandalum but we feare tolletur a vobis that it will not hold or we shall not hold The last enemie will not let us be quiet Till he be overcome our desire hath no perfect peace That will not be till the Resurrection But then it is Pax plena pura perpetua full without want pure without mixture of offensive matter and perpetuall without all feare of forgoing of tolletur a vobis And that is pax desiderij and that is perfâ—ct fâ—licitie The state of the Resurrection and the wish of the Resurrection day Thus we see good it is and fit it is It remaines we see What it is What 2 What peace peace When we speake of Peace the nature of the word leadeth us to aske With whom And they be diverse But as diverse as they be it must be vnderstood of all though of someone more especially then the rest There is a peace aboue us in heaven with GOD that first 1 Peace witâ— GOD. They were wrong heere their feare ran all upon the Iewes It should have looked higher The Iewes they kept out with shutting their doores Against GOD no doore can be shut First peace with Him and with Him they have peace to whom CHRIST saith Pax vobis There is another peace within us in sinu with our heart For 2 With our ownâ— hâ—arts betweene our spirit and our flesh there is in manner of a Warre The lusts of the fâ—â—sh even Militant wage Warre saith Saint Peter against the soule And 1 Pet. 2.11 where there is a warre there is a peace too This is peace with feare heere Which warre is sometime so fearefull as men to riâ—d themselves of it ridd themselves of life and all Conclude a peace there This followeth of the first If all be well above all is well within There is a peace without us in earth with men with all men 3 With all men The Apostle warrants it peace with the Iewes heere and all I will never feare to make civill peace a part of CHRIST 's wish nor of his Beati Pacifici neither Matt. 5.9 He will be no worse at Easter then at Christ-masse He was at this His second then at that his first birth Then Ianus was shut and peace over all the world Tâ—rtullâ—an Apolâ—g Oâ—bem pacatum was ever a clause in the prayers of the Primitive Church that the World might be quiet Yet is not this the peace of CHRIST 's principall entendment but their peace 4 Among themsâ—lâ—es to whom CHRIST spake Pax Discipulorum Pax vobis intervos Peace among them or betweene themselves It was the ointment on AARON'S head AARON that had the care of the Chuâ—ch It was the dew that fell upon SION SION Pâ—â—l 133.2 the place where the Temple stood The peace of Ierusalem that it may be once Psal 122.3 as a citie at vnitie within it selfe The primitive peace that the multitude of Beleevers may be of one heart and one minde All the rest depend upon our peace with GOD and Act. 4 32. our peace with Him upon this a Marke 9.50 Phi. 4.9 Pacem habete inter vos and Deus pacis erit vobiscum The peace of Ierusalem b Psa 122.6 they shall prosper that love it saith David c Pro. 12.20 Ioy shall be to them that counscile it saith Salomon d Matt. 5.9 Blâ—ssed shall they be that make it saith CHRIST How great a reward should he finde in heaven how glorious a name should he leave on earth that could bring this to passe 1 Peace Christ 's wâ—sh This is CHRIST 's wish And what is become of it If we looke upon the Christian world we see it not it is gone as if CHRIST had never wished it Betweene Iehu and Ieroboam Salomon's feed went to wracke Iehu his proceedings like his chariot wheeles headlong and violent But Iehu is but a brunt too violent to last long Ieroboam is more dangerous who makes it his wisedome to keepe up a Schisme in Religion they shall sway both parts more easily GOD forbid we should ever thinke Ieroboam wiser then Salomon If peace were not a wise thing Matt. 12.42 Mat. 9.50 the Wisest man's name should not have beene Salomon A greater then Salomon would never have said Habete salem Pacem If you have any salt you will have peace Sure when the Disciples lost their peace they lost their wisedome Their wisedome and their strength both They were stronger by congregatis then by clausis foribus more safe by their being together then any door could make them It is as CHRIST told us Luk. 10. where He prescribes this forme of salutation it speeds or it misses thereafter as it meets with the Sonne of peace Speeds if it finde him Luk. 10·5 6 if not comes backe againe and takes no place Well though it doe not we must still hold us to CHRIST 's Wish and when all failes still there must be Votum pacis in corde though enmitie in the act yet peace in the heart still Still it must hold Amicus ut non alter Inimicus ut non idem friends as if never otherwise Enemies as if not ever so Quasi torrens bellum warre like a land-flood that will be drie againe Quasi fluvius pax Peace as a river never drie but to runne stil and ever But yet many times we aske and have not because we aske not aright saith Saint Iames Iam. 4â—3 We know not the things that belong to our Peace we erre in the order manner site place or time 1. The order of it first wished The Order which helpeth much first it is first Primum ante omnia Capuâ— fidei the prime of His wishes No sooner borne but Pax in terris No sooner risen but Pax vobis Apertio labiorum the very opening of his lipps was with these words The first words at the first meeting On the very first day It is a signe it is so in His heart That which most greeveth us we first complaine
and point both felt His despising the scorne and malice both of the twaine this the more but both He felt When they made furrowes on His backe Psal. 129.3 Mat. 27.29 with the scourges when they platted the Crowne of Thornes made it sit close to His head when they digged His hands feete He felt all He endured it patiently Psal. 22.16 tanquam lapis but He felt it sensibly tanquam vivus Had quick sense of His paine in graving had lively apprehension of His contempt in refusing And these very two words in the Text Lapidem and Reprobaverunt set out unto us both parts of His Passion fully As if He had been Stone so layd they on Him As if He had been a Reprobate so powred they all disgrace upon Him And even as a Stone He was in His Passion For as the Stones give against the weather so was there not to be seen upon Him a bloudy sweate Did He not give as it were of Himself Luc. 22.44 against the tempest came And when it came was it not so strange even that which this living Stone suffered as the dead Stones that had no life as if they had had life and compassion of His case rent in sunder with it Lapidem then is true And for reprobaverunt that is as true For how could they have intreated a reprobate worse then they entreated Him In His thirst In His prayer Mat 27.51 Ioh. 19.20 Mat 27.47.49 Phil. 2.8 In the very pangs of death what words of scorne and spitefull opprobrie What deeds of malice and wretched indignitie Of Himselfe it is said and by way of exaggeration He humbled Himselfe to death the death of the Crosse of them it may be no lesse Reprobaverunt ad mortem mortem crucis they rejected Him to death the death of Reprobates the death whereunto a Curse is annexed the death of the Crosse. And never gave Him over till they brought Him Lapis ad lapidem into a grave of Stone Mat. 27.60 and rolled a Stone upon Him and there left Him And thus much for Lapis quem reprobaverunt It is the Feast of the Passover we now passe over to His other estate His Exaltation ad Caput Anguli Were it not strange the stone should be rolled away and this Stone should be digged up againe and set up in the Antes the place most conspicuous that is made a Corner-stone and that in the very top the highest part of all that is made a Head-stone Were not this a strange Passeover from death to life from lowest reprobation to highest approbation from basest reproach to greatest glorie But seeing builders we see may be deceived and that in Capite as we finde heer and that though Caiaphas be one of them and a stone may have wrong Would it â—ot bâ— well we called to scrutinie againe Is there any builder yet left before whom we may bring the matter 〈…〉 Yes there is Every house is built of some man saith the Apostlâ— but He that is the builder of aâ—l iâ— GOD. He that sett up this great vaulted worke Ioâ—â—â— 6 Pâ—al 104.3 Iob. 26.7 of Heaven over our heaâ—â— that layed the Corner-stone of the earth He is a Builder But He that laieth His Chamber-beames in the waters Et appendit terram super nihilum hangs this great Masse no man knowes upon what He that beginneth at the topp and buildâ— downewards Heaven first and then Earth as He did He passeth all ours He is a skilfull Builder indeed Is He of the same minde Offer CHRIST to His probation He will reprobare reprobantes condemne them that so refused Him And all will turne quite contrarie Saint Peter saith it He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.4 reprobate with men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing worth with them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretious with Him Meet to be in the building Nay no building meete to be without Him And in the building if any part more obiect to the sight then other there And in that if any place higher then another there In aedificio Angulo aedificij Capite Anguli In the Building the Corner of the building the Heâ—d of the Corner that is in the highest place of the chiefest part of all This He thoâ—ght Him and as He thought Him so He made Him and made Him so this day the day of His Resurrection Whom they cast downe GOD lift up from the grave whom they vilified He glorified glorified and made Him Caput Anguli The Head of the Corner Anâ—uli How of the Corner The Corner is the place where two walls meete and there be many two's in this Building The two walls of Nations Iewes and Gentiles The two of Conditions Bond and Free The two of Sexe Male and Female the great two which this day we celebrate of the Quicke and the Dead above all the greatest Two of all Heaven and Earth The two first meete in Him There was a partition but He downe with it Et fecit utraque unum Ephes. â— 14 So that there is neither Iew nor Greeke neither Bond nor Free Gal. â— 28 neither Male nor Female but all one in CHRIST IESVS Yea the Quick and the Dead both live to Him And all these so many Combinations as in the Center meet in Him and He in the midst of all drawes all and knitts all in one holy Faith and blessed hope of His Comming one mutuall unfained love towards each other Zach. 10.4 Ex te Angulus well said Zacharie Caput And as Vnitie is in the Angle so Order is under the Head As all one in Him so He is Head of all Head of the Iewes Iesus in their tongue Head of the Gentiles Col. 1.18 Col. 3.10 CHRIST in their tongue Head of the Church Head of all Principality Power Therefore this day CHRIST that dyed rose againe that He might be Lord both of Quick Dead Rom. 14.9 And of the great Angle of all consisting of Heaven and Earth Mat. 28 18. for all Power was given Him in heaven and earth and He made Head of both Now then will ye lay these togither There can come to a stone no greater dignity then there to be in the Head To any stone but it is much increased by that Circumstance that it is not onely Lapis barely but Lapis quem reprobaverunt that now is there in the Head Not any stone but a stone so refused as we heard for such a stone there to be from that Terminus à quo to come to this Terminus ad quem from so base an estate there to be that is a great encrease to it And thirdly by such a person a Builder so match-lesse there to be that is yet a degree higher And this triplicity eâ—alteth much His Exaltation That by God and not God's suffering but His doing and that factum mirabile His
is in that point therefore it needs first to be urged For though wee see yet wee sitt still and seeke not III. The thing referred to or the Obiect Quae sursum Psal. 24.6 And now to the Object Of seeking we shall soone agree Generatio quaerentium we are all saith the Psalme even a generation of searchers Somewhat we are searching after still Our wants or our wanton desires finde us seeking-worke enough all our lives long What then shall we seeke or where He saith the Apostle that will thus bestow his paynes let it be where Above On what The things there Quae sursum he repeates in both tells it us twise over 1 Quae sursum quaerite 2 quae sursum sapite Above it must be And of this also we shall not varie with Him but be easily enough entreated to it We yeeld presently in our sense to seeke to be above others in favour honour place and power and what not We keepe the Text fully in this sense we both seeke and set our whole minds upon this Altum sapimus omnes all would be above Bramble and all Iud. 9 1◠and nothing is too high for us It is true heer for on earth there is a Sursum above there be high places we would not have them taken away we would offer in them and offer for them too for a need And there is a right hand heer too and some sitt at it and almost none but thinkes so well of himselfe as why not he Our SAVIOVR CHRIST when it was phansied that He should have been a great King upon earth there was suing streight for His right-hand-place Not so much as Good-wife Zebedee's two sonnes that smelt of the fisher-bote but Mat. 20.21 meanes was made for them to sitt there But all this while we are wide For where is all this Heer upon earth All our above is above one another heer and is Ambition's above and further it mounteth not But this is not the Apostle's not the above nor the right-hand he meaneth No not CHRIST'S right-hand upon earth but that right-hand He sitts at Himselfe in heaven The Apostle saw cleerly we would erre this errour therefore to take away as he goes all mistaking he explaines his above two waies 1. Privative Non quae supra terram Heare you not upon earth His Above is not heer upon earth This is where not 2. Then positivè to cleer it from all doubt where he points us to the place it selfe above there above where CHRIST is that is not on earth Earth is the place whence He is risen The Angells tell us Luc. 24.6 non est his seeke Him not heer now but in the place whither He is gone there seeke Him In heaven Heaven is a great circle where in heaven In the chiefest place there where GOD sitts and CHRIST at His right hand That place seeke there sett your minds So that upon the matter the fault he findes the fault of our above is it is not above enough It is too low it is not so high as it should be It should be higher above the hills higher yet above the cloudes higher yet higher then our eye can carry above the heavens There now we are right And indeed 1. The reasons the very frame of our bodyes as the heathen Poët well observed giveth thither upward Coelumque tueri Iussit and bidds us looke thither And that way should our soule make it came from thence and thither should it draw againe And we doe but bow and crooke our soules and make them Curvae in terras animae against their nature when we hang yokes on them and sett them to seeke nothing but heer below And if Nature would have us no mowles Grace would have us Eagles to mount 2. Luc. 17.37 where the bodye is And the Apostle goeth about to breed in us a holy ambition telling us we are ad altiora geniti borne for higher matters then any heer therefore not to be so base minded as to admire them but to seeke after things above For contrary to the Philosopher's sentence Quae supra nos nihil ad nos Things above they concerne us not he reverses that Yes and we so to hold Ea maximè ad nos they chiefly concerne us Come to the last now And why this place above I shall tell you For there is CHRIST and Him we seeke to day if it be Easter-day with us and if we seeke where He is He is above certainly But he implieth a further reason yet Because in very deed there with Him are the things which we of all other seeke for and when all is done all our seeking is to them referred as to the end We would not ever travaile but after our laborious toyling course heer finde a place of rest and this we seeke But not this alone but a seate of glorie withall Sitt we would but in some eminent place not at the left foot but at the right hand in light and honour as much as might be We seeke rest Specially they that are tossed in a tempest what the things above are Rest. Psal. 120.5 Psal. 55.6 how doe they desire a good haven a harbour of rest And sure heer we dwell in Mesech meete with much disquietnesse None but sometime hath sense of the verse in the Psalme Oh that I had wings like a Dove then would I flye and be at rest And the more our incolatus is prolonged the more we seeke it finde it how we may And it is not the body's trouble so much but Invenietis requiem animabus Mat. 11.29 to finde rest to our soules that is it And the soule is from above and but in her owne place never findes it Turne thee to thy rest ô my soule that is worth all But both are best and not after all our turmoiles heer in this world Psal. 116.7 to heare non introibunt in requiem meam in another world but to be cast into that place 95.11 where there is no rest day nor night but enter into His rest which in the Epistle to the Hebrewes he so much beats upon And verily if we seeke rest glorie we seeke much more For for it Chap. 3.11.18 19. we are content to deprive our selves of all rest which otherwise we love well enough And a restlesse course we enter into and hold out in it all our life long and all to winne it 6 th Glorie though it be but a little before our death For no rest will satisfie or give us full content unlesse it be on the right hand These two then we seeke for where are they to be found Not in quae supra terram Not heer therefore but folly to seeke them heer We are by all meanes to avoyd their errour that sought this day to seeke the living among the dead a thing Luc. 24.5 where it is not to be had Never seeke to sett up our rest heer in
any evill at all least of all that but that out of the evill He was hable hable and willing both to draw a farre greater good Greater for good I say then that was for evill And that was Solutionem peccati ex Solutione Templi For we are not to thinke that He would thus downe with it and up with it againe onely to shew them feats and tricks as it were to be wondred at and for no other end No the end was the destroying of sinne by the destroying this Temple It went hard Et vae tibi atrocitas peccati nostri and woe to the heynousnesse of our sinnes for the dissolving whereof neither the Priest might be suffered to live nor the Temple to stand but the Priest be slaine and the Temple be pulled downe Priest and Temple and all be destroyed But sinne was so riveted into our Nature And againe our Nature so incorporate into His as no dissolving the one without the dissolution of the other No way to over-whelme sinne quite but by the fall of this Temple The ruine of it like that of Samson's That the destruction of the Philistines this Iudic. 16.30 the dissolving of all the workes of the Divell It is Saint Iohn's owne terme 1. Ioh. 3.8 Vt Solveret opera Diaboli 2. But neither was this enough yet Neither would He for all this Permitted for another aâ— good have at any hand let it goe downe but that withall He meant to have it up againe presently Never have said Solvite but with an Excitabo streight upon it which is a full amends so that the Temple loses nothing by the loosing The World with us hath seene a Solvite without any excitabo Downe with this but nothing raised in the stead But that is none of His Solvite without excitabo none of CHRIST ' s. We see with one breath He vndertakes it shall up againe and that in a short time There is amends for Solvite And so now with these two limitations vnder these two conditions 1 One of a greater good by it 2 the other of another as good or better in liew of it may Solvite be said permissivè and otherwise not by any warrant from CHRIST or from His example And thus you have heard what He saith Will ye now see what they did b Solvite the doing what became of this Solvite of His Solvite saith he and when time came they did it But he said Solvite that is loose and they cryed Crucifige at the time that is fasten fasten Him to the Crosse but that fastening was His loosing for it lost Him and cost Him his life Which was the Solutum est of this Solvite For indeed Solutum est Templum hoc this Temple of His bodie the spirit from the flesh the flesh from the bloud was loosed quite The roofe of it His head loosed with thornes the foundation His feet with nayles The side Isles as it were His hands both likewise And His bodie as the bodie of the Temple and His heart in the midst of his bodie as the Sanctum Sanctorum with the Speare Loosed all What He said they did and did it home Nay they went beyond their commission and did more then Solvere More then Solvite A thing may be loosed gently without any rigour They loosed Him not but rudely they rent and rived Him one part from another with all extremitie left not one piece of the continuum whole together With their whippes they loosed not but tore His skin and flesh all over with their hammers and nailes they did not Solvere but fodere His hands and feet With the wreath of thornes they loosed not but gâ—red His head round abouâ— and with the Speare point rived the very heart of Him as if He had said to them Dilaâ—iate and not Solvite For as if it had come è laniena it was not Corpus Solutum but lacerum 1. Cor. 11.24 Matt. â—6 â—8 His bodie not loâ—sed but mangled and broken Corpus quod frangitur And His blood not easily let out but spilt and powred out Sanguis qui funditur even like water upon the ground Well is it turned Destroy It is more like a destruction then a soluâ—iâ—n More then Solvite it was sure The Solvite of this Temple sensible Now will ye remember This was a Temple of flesh and bone not one of lime and stone Yet the ragged ruines of one of them demolished will pitie a mans heart to see them and make him say Alas poore stones What have these done yet the stones neither feele their beating downe nor see the deformed plight they lye in But He Sic solutus est vt se solvi sentiret the Solution of His skin flesh hands feet and head He was sensible of all He saw the deformitie He felt the paines of them all The Solvite of his Sweat So saw and so felt as with the very sight and sense before it came there befell Him another Solvite a strange one Solutus est in sudorem the orifices of the veines all over the texture of His bodie Luk. 22.44 were loosed and all His blood let loose that He was all over in a strange sweat stood full of great droppes of blood A Solvite never heard of nor read of but in Him onely The Solvite of the Veile And yet another Solvite For that Solvite Templum hoc might every way be true in all senses verified what time the Veile of His flesh rent that His soule was loosed and departed at the very same instant the Veile of the materiall Temple that split also in two Matt. 27.51 from the top to the bottome as it were for companie or in a sympathie with Him That it was literally true this Solvite and of the Temple that they meant And so two Solvite's of both Temples together at once The great Solvite at his Passion One more yet and I have done with Solvite and that is a Solvite in a manner of all of the great Temple of heaven and earth For the very face of Heaven then all black and darke at noone day yet no Eclipse the Moone was at the full the Earth quaking Matt. 27.51.52 the stones renting the graves opening as they then did shewed plainely there was then toward some vniversall Solvite some great dissolution as the * Diâ—â— Arâ—op Philosopher then said either of the frame of nature or of the GOD of nature Cast your eye thither looke upon that and there you shall see Solvite Templum hoc plainely and what it meanes And it had beene enough if they had had eny grace even to have pointed them to the time when this Solvite Templum hoc was fulfilled by them And this for both Solvite and Solutum est their part which was His passion by their Act. III. â— Excitabo the saying Now to answer them two to Excitabo and Excitavit
had There then it is and we thither to lift up our hearts whither the very frame of our bodies gives as if there were somewhat remaining for us there It is thought there is some further thing meant by Saint Peter He writes to the dispersed Iewes And that by in Coelo he gives them an Item this Inheritance is no new Canaan heere on earth Nor CHRIST eny earthly Messias to settle them in a new land of promise No that was for the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it self mortall is dead and buried since and so had but mortall things to promise to her children whom she did generate to mortalitie The Church of CHRIST the heavenly Ierusalem Gal. 4.26 hath other manner of promises to her children regenerate by the immortall seed of the Word and Spirit of GOD To them She holdeth forth things immortall and heavenly yea heaven and immortalitie it selfe Reserved in Heaven In heaven then There it is first and there it is kept the being there one the keeping another For that there it is kept is happie for us Earth would not keepe it Heere it would be in hazard there is great odds For my part I give it for lost if in this State we were possessed of it It would goe the same way Paradise went Since it would be lost in Earth it is kept in heaven And a Benedictus for that too as for the regenerating us to it heere on Earth so for the keeping the preserving of it there in heaven Kept and for us kept Els all were nothing that makes up all For us that it is not onely preserved but reserved for us there As Benedictus the Alpha so this the Omega of all But reserved as the nature of the word is and as the nature is Rom 8.24 of things hoped for yet under the veile for Spes quae videtur non est spes But time shall come when the veile shall be taken of and of that which is now within it there shall be a reveiling as followeth in the next verse And so all begins and ends as the Bible doth Verse 5. As the Bible with Genesis So this Text with Regeneration as the Bible ends in the Apocalypse So this heere with a Revelation Onely it stayeth till the worke of regeneration be accomplished Generation and it take end both together and when generation doth then shall corruption likewise and with it the state of dishonor which is in foulenesse and the state of weakenesse which is in fading And instead of them incorruption come in place with honour and power And these three 1 incorruption 2 honour and 3 power make the perfect estate of blisse To which CHRIST this day arose and which shall be our estate at the Resurrection That as all began with a resurrection so it shall end with one Came to us by CHRIST 's rising now this first Easter and we shall come to it by our owne rising at the last and great Easter the true Passe-over indeed when from death and miserie we shall passe to life and felicitie Now for this Inheritance which is Blisse it selfe and in the interim for the blessed hope set before us Which we have as an Anchor of our soule stedfast and sure Heb. 6.18.19 20. Which entereth even within the veile where CHRIST the forerunner is already seized of it in our names and for our behoofes For these come we now to our Benedictus For if GOD according to His manifold mercie have done all this for us we also according to our duty as manifold as his mercie are to doe or say at least somewhat againe It accords well that for so many beneficia one Benedictus at least It accords well that His rising should raise in us and our regenerating beget in us some praise thankes blessing at least but blessing fitts best with Benedictus First then dictus somewhat would be said by way of recognition This hath GOD done for us and more also But this this very day Then Benè let it be to speake well of Him for doing thus well by us A verball Benedictus for a reall blessing is as little as may be For the Inheritance which is blessing for the hope which is blessed for the blessed cause of both GOD'S mercie and the blessed meanes of both CHRIST 's Resurrection this blessed day Blessed be GOD. But to say Benedictus eny way is not to content us but to say it solemnely How is that Benedictus in our mouth and the holy Eucharist in our hands So to say it To seale up as he in the old his quid retribuam with calicem salutaris Psal. 116.12.13 1. Cor. 10.16 the Cup of salvation So we in the new our Benedictus with Calix benedictionis the Cup of blessing which we blesse in His name So shall we say it in kind say it as it would be said The rather so to do because by that Cup of blessing we shall partake the blood of the New Testament by which this Inheritance as it was purchased for us so it is passed to us Alwaies making full accompt that from the Cup of blessing we cannot part but with a blessing And yet this is not all We are not to stay heere but to aspire farther even to strive to be like to GOD and be like GOD we shall not vnlesse our dicere be facere as His is vnlesse somewhat be done withall In very deed there is no blessing but with levatâ and extensâ manu the hand stretched out So our SAVIOVR himselfe blessed Luk. 24. The vocall blessing alone is not full nor the Sacramentall alone Luk. 24 50. without Benedictio manus that is the actuall blessing To leave a blessing behind us to bestow somewhat for which the Church the poore in it so shall blesse us and blesse GOD for us In which respect the Apostle so calleth it expressely 2. Cor. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 9.5 benedictionem and by that name commends it to th◠Corinthians And that is the blessing of blessings when all is done That is it Matt. 25.33 for which Venite benedicti shall be said to us Even for parting with that heere which shall seed cover and set free the hungrie naked and them in prison That shall prove the blessing reall and stick by us when all our verball benedictions shall be vanished into aire So for a treble blessing from GOD 1 Our regenerating 2 Our hope 3 Our Inheritance we shall returne Him the same number even three for three 1 Benedictus of the voice and instrument 2 Benedictus of the Signe and Sacrament 3 and Benedictus of some blessed deed done for which many blessings upon earth and the blessing of GOD from heaven shall come upon us So as we say heere Benedictus Deus Blessed He He shall say Benedictivos Blessed Ye The hearing of which words in the end shall make us blessed without end in heaven's blisse To which
corruption For CHRIST had His psalme too as well as Ionas David composed it for him long before the XVI psalme Psal. 16.10 the psalme of the resurrection And so the evening and the morning were CHRIST'S second day Easter eve Now to Iona's ultimò Ionas his hope failed him not the Whale's bellie 3 In their comming thence Easter day that seemed his toomb proved his wombe or second birth place There he was not as meat in the stomach but as an Embryo in the matrice of his mother Strange the Whale to be as his mother to be delivered of him and bring him forth into the world againe So forth he came and to Ninive about his businesse Ion. 2.10.3 3 Thither he went to bring them out of the whale's bellie too And the evening and the morning were Iona's third day Now the whale could not hold Ionas no more could the grave Christ longer then this morning after breake of day But forth came He too And with a plus quam in respect of Ionas It was in strict speech with Ionas no resurrection For the truth is he was never dead never he but putativè But Christ was dead starke dead indeed slaine outright upon the crosse His heart pierced Ioh. 19.34 Mat. 7 6â— His heart blood rann out And for dead taken downe layd in sealed up in His grave a stone rolled on Him a watch set ever Him Made sure I trow and yet rose for all that Another Ionas rising the whale gaped wide and streigned hard and up came Ionas It was long of the whale not of him or any power of his But Christ by His owne power broke the barrs of death and loosed the sorrowes of hell of which it is impossible He should be holden 〈◊〉 2.24 A third Ionas rose but to the same state he was in before but mortall Ionas still When he scaped he drew his chaine after him and by the end of it was plucked back againe afterward But Christ left them and linnen clothes and all in the grave behind Him rose to a better to ultra non morietur never to die more He. 〈◊〉 6.9 And in a word the great Plus quà m Ionas was but ejectus in aridam But Christ was receptus in gloriam And in signe of it the place whereon Ionas was cast was drie land or cliffes where nothing growes The place wherein Christ rose was a well-watered garden wherein the ground was in all her glorie fresh and green and full of flowers at the instant of His rising this time of the yeare So as He went lower so He rose higher then ever did Ionas with a great Ecce plus quà m And yet behold a greater then all these For Ionas when he came forth came forth and there was all left the whale as he found it But Ecce plus quà m Ionas hic plus quà m indeed 〈◊〉 1.41 Christ slew the whale that devoured Him in the comming forth was mors mortis He left not the grave as He found it but altered the propertie nay changed the very nature of it by His rising Three changes He made in it very plainely 1. Of a pit of perdition which it was before He hath made it now an harbor of rest Rest in hope Hope of a new not the same it was before but a better farr with a great Plus quà m 〈◊〉 2.26 2. Made it againe as the whale to Ionas was a convoy or passing bote to a better Port then any is in our Tharsis heer even to the haven of happinesse and heaven's blisse without end This for the soule 3. And for the body made the grave as a womb for a second birth to traveile with us anew and bring us forth to life everlasting Made cor terrae ventrem câ—ti the heart of the earth to us as the bellie of the whale was to Ionas which did not still reteine him That did not him nor this shall not us shall not hold us still no more then the whale did him or the grave did Christ. There shal be a comming forth out of both And when GOD shall speake to the earth as to the whale He did the Sea and Grave both shall yield up their dead and deliver them up alive again 〈◊〉 20.13 The very terme of the heart of the earth was well chosen There is heart in it For if the earth have an heart there is life in it for the heart is the fountaine of life and the seate of the vitall spirits that hold us in it So there is we see for the earth dead for a time all the winter now when the waters of heaven fall on it shewes it hath life bringing forth hearbs and flowers againe And even so when the waters above the heavens and namely the dew of this day distilling from Christ's rising 〈◊〉 26.19 shall in like sort drop upon it it shal be saith Esai Chap. XXVI as the dew of the herbs and the earth shall give forth her dead Dead men as it doth dead plants now fresh and green againe in the spring of the yeare And so the evening and the morning were Christ's third day this day Easter day morning Thus many waies doth this sicut hold and hold with a plus quà m Were it not great pitie now that CHRIST who is so many waies plus quà m Ioâ—as for all this should come to be minus quà m Ionas in this last the chiefe of all For this is the chiefe Ionas after he came out of the whale brought to passe that famous repentance the repentance of Ninive 〈◊〉 3.5 At Iona's preaching they repented at Ninive at Christ's they did not in Ierusalem We shall mend this if we be as the Ninivites repent as they As they Absit ut sic saith Saint Augustine but adds then sed utinam vel sic As they God forbid we should be but as they As CHRIST was more then Ionas so Christians should be more then Ninivites Well in the meane time I would we were but as they but so farr onward never plead for a plus but be content with Sicut and never seeke more But that we must For lesse sure we cannot be Christ to be plus quà m Ionas we to be minus quà m Ninivitae it will not fit it holds no proportion The Sicut ye see and the plus quà m both Now What this signe portends Psal. 86.16 what is the profitt of this Signe of the Prophet This Signe being of CHRIST 's giving CHRIST gives no Signe but it is Signum in bonum a Signe for good a good Signe and a good signe is a signe of some good Of what good is this a Signe Of hope of comming forth sure Comming forth whence From a whale What is meant by the whale the dliverance most-what is as the whale is And three whales we finde heer 1 Iona's whale 2 CHRIST 's whale 3 and a third And hope we have to come forth of all
him Oâ—â— of which our lesson is that in the sodaine surprise of any passion Christus non est tangibilis no touching Christ then But when the passioâ— is over and we come to ouâ— selves 〈◊〉 wil be with â—s as with her her affecâ—â—â—on 〈◊〉 her iudgement setled bettâ—â— then now on the sodeine it was as it 〈◊〉 she will be then fitt and then she may be admitted and so she was and did touch Him but that time â—hen sâ—e did so touch Him she was upon her knees downe at His feete another manner of gâ—sture Matt 23.9 then heer she offered Say she were unfit yet â—angs there a clowd still all is not cleer For why then did others touch to our seeming as unfit as she Thomas with his faith in his fingers ends The rest in whose teeth He cast their unbeleefe and hardnesse of heart they touched Him at first why not she as well as they They were unfit â— graunt but their 〈◊〉 grew ex alio capite another way then did hers They beleeved not were in doubt Luk 24.38.37 thought He had beene but a ghost To rid them of that doubt that they might be sure it was He and be hable to say another day which our hands have 〈◊〉 of the Word of life 1. Ioh. 1.1 they were suffered to touch Him Touching was the proper cure for their disease So was it not for hers She never doubted a wâ—it was sure He whose voice she heard was Rabboni She had no need to be confirmed in that Her disease grew another way Not from want of faith of feare rather from want of due regard To touch would not have cured her disease but made it worse So they touched because they beleeved not she touched not because she mis-beleeved beleeved not of Him aright They touched that they might know He was risen She touched not that she might know He was not so risen as she wrongly imagined that is as in former times she had knowen him Out of that hath beene spoken we learne That they be not so well advised who if they heare one speake of Noli me tangere imagine streight it must needs be meant of a bile ulcer or some dangerous fore Every noli me tangere is not so CHRIST'S heeâ—e is not so Learne heere there doth to Excellencie belong a Noli me tangere inducing reverence no lesse then biles or sores procuring indolencie Touch me not come not neere me Levit. 13 45. I am unclâ—ane saith the Leper Stand backe touch not my skirts I am holier then you saith one Esay 95.5 Esay 65. that is Touch me not I am so pure and cleane as if to his excellent holinesse there belonged this priviledge not to be touched The truth is in the Naturall body the eye is a most excellent part but withall so tender so delicate it may not indure to be touched no though it aile nothing be not sore at all In the Civill body the like is There are in it both Persons and Matters whose excellencie is such they are not familiarly to be dealt with by hand tongue or penne or any other way The Persons they are as the apple of GOD 's owne eye CHRISTI DOMINI Psal. 105.15 They have a peculiar Nolite tangere by themselves Wrong is offered them when after this or in familiar or homely manner any tâ—uch them The Matters likewise Prince's affaires Secrets of State David calleth them magna mirabilia super se Psal. 131.1 and so super nos points too high too wonderfull for us to deale with To these also belongs this Touch not And if of King's secrets this may truely be said may it not as truely of GOD of His secret Decrees May not they for their height and depth claime to this Noli too Yes sure and I pray GOD He be well pleased with this licentious touching nay tossing His Decrees of late this sounding the depth of His Iudgements with our line Psal. 16 7. Rom. 11.33 and lead to much presumed upon by some in these dayes of ours Iudicia Ejus abyssus multa saith the Psalmist His judgements are the great deepe Saint Paul looking downe into it ranne backe and cried O the depth the profound depth not to be searched past our fadoming or finding out Yet are there in the world that make but a shallow of this great deepe they have sounded it to the bottome GOD 's secret Decrees they have them at their fingers ends can tell you the number and the order of them just with 1.2.3.4.5 Men that sure must have beene in GOD 's cabbinet above the * 2 Cor. 12.2 third heaven where Saint Paul never came Marie Magdalen's touch was nothing to these This was but upon the by The maine of the Text that it beareth full against ex totâ substantiâ is undue and undutifull cariage and against them that vse it Not that Marie Magdalen's was such Hers was but Tekel certaine graines too light minus 〈…〉 altogether without regard but not altogether so full of regard as it might 〈…〉 have beene Make it as little as you will CHRIST saith Noli to it 〈…〉 word of unwillingnesse CHRIST is not unwilling with ought that is 〈◊〉 what he saith Noli to is eo ipso not good would be forborne would not be offered 〈◊〉 be it no more then hers was She it may be shewed more regard then we 〈◊〉 if we shew not more regard then she we shall hardly escape this Noli me tangere But from this we rise If CHRIST said Noli to her that failed but in tanto what shall be 〈◊〉 to them that faile both in tanto and in toto The Noli to her given reacheth 〈◊〉 in a higher degree Greater must their fault be now then hers was 〈◊〉 She had no Noli to warne her they have hers to warne them and will take no warning by it CHRIST as He saw she was so He 〈◊〉 others would be as yea more defective this way The Noli that was given 〈…〉 was in her given to them all Even to this day CHRIST crieth still Noli me tangere Even to this day there is vse of it to call upon us for a better touch If the Text be against rudenesse to restreine it then is it for reverence to enjoyne 〈◊〉 If He say Noli to the want of regard we know what He will say Volo to that the more respectively the better we carry our selves the better He will like us This is sure He will be approched to in all dutifull and decent sort and He will not have us offer Him any other Whatsoever is most or best in that kind if there be any one better then other be that it The best we have I am sure is not too good for CHRIST It is better to render accompt to Him of a little too much then of a good deale too little Take this with you CHRIST can say Noli then For
are heere if we cry Abba father as now we may He is ready to receive our prayers and when we goe hence ready to receive our persons While we are heere if at any time we repent and say Ibo ad Patrem with the child in the Gospell ready to receive us to grace And when we goe hence we may say with CHRIST Luk. 15.18 Vado ad Patrem ready to receive us to glorie So of ad Patrem vâ—strum there is use heere and there both And all this by meanes of CHRIST 's resurrection besides the generall vertue whereof to make all men rise all in the second Adam that die in the first there is further a second speciall vertue for us Christians to make us rise not onely from the grave but rise highes then so even as high as to heaven it selfe And that we may have good right so to doe to make His Father ours and his Father's house ours that there we may dwell together fratres in unum On which dependeth and from whence riseth all our hope of happinesse for ever And this is the joy of the Feast we celebrate the loving kindnesse of this morning the glad tydings of Marie Magdalen's Gospell It is evangelium parvum so they call it but a little one but it hath in it in these few words couched much matter both of high mysterie and of heavenly comfort There be of the Fathers that telling the words of the Message which are fifteene in number make them as so many stepps or rongs as it were of Iacob's Ladder which we to ascend by There be others that more properly and to the Text more agreeable observe therefore â— Patrem meam â— Patrem vestrum 3 Deum meum 4 Deum vestrum as to mâ—ny â—heeles as it were of Elias his chariot in which he wâ—â— carried up to heaven Ascendâ— the chariot these the foure wheeles of it 2. King 2. The truth is there lie faire before us in it foure paires or combinations by which foure â—scendâ— is heer drawen in the â—ext 1 Tâ—o single Patrem and Deum one Meum and vestrum the other Two double Patrem meum and Patrem vestrum one and 4 Deum meum Deum vestrum the other I will but touch them briefly Faith and GOD at large first without any Pronounes putt to them at all 1. Patrem Deum The first 〈◊〉 Exod. 20.2 It was not so Stylo veteri There in the Law it was Domiâ—us Deus To change this and to make it Stylo novo Pater Deus in place of Domiâ—us putting Pater making of GOD a Lord GOD a Father is worth the while It mends the terme and it mends the matter much as much as Father is better then a Lord. Bonum Pascha bonus transitus and we bound to our blessed SAVIOVR for making this Pâ—sseâ—ver for working but this change or alteration in GOD 's style A Father How a father For Ioâ— 38.28 a Father in a sense we know He may be said and is to all things whatsoever Father of the raine and of the drops of dew in Iob. But of us men of mankinde more specially in that we beare His image But that is not is neither that heere is meant That is heer meant is ascendo ad Patrem a Father to ascend to Not for our prayers onely but even also for our persons to ascend to So a Father He is to none but to CHRIST and to the true Christian. And this now a Father to ascend to is it that putts the difference between Him and all other fathers beside Him Fathers to ascend to such Fathers there are none None such heer Our fathers heer we descend to goe downe to them downe downe to the grave Him and Him onely we goe up to up to heaven up even where CHRIST is sitting at the right hand of GOD and He to that end a father Heb. 10.12 even to make us ascend thither to Him Why would not Father suffice Why is GOD added Father is a name of much good will But many a good father wants good meanes to his good will GOD is added that He may not be defective that way have meanes to his meaning For if he be a Father first it is the voice of a father to his sonne in the Gospell omnia mea tua sunt Now then if this father be also GOD and all His be ours Luc. 15.32 what can we desire more then all GOD hath all that ever GOD is worth hable to satisfie never so vast a desire this For so if heaven and the joyes of it be His they be ours too and then there lacks nothing but ascendo to goe up and take possession of them and heer lo it is Ascendo ad patrem Bound to Him for this first Patrem Deum No whit lesse bound for the second 2. Meum vestrum The second paire for putting to these Pronounes possessives Meum and vestrum which is the second single combination For till they came till they in this wise were put to Meum was meum and Vestrum was vestrum His was his and Ours was ours His his owne and ours to our selves and there an end No relation either to other no interest either in other But now Meum is made vestrum and vestrum meum His ours and ours His enterchangeably A blessed change may we say His great Meum for our little vestrum Little ours for great His. Every one will see the odds between these That indeed we are as much bound for meum and vestrum as for Patrem and Deum Nay more For as there is no comfort in heaven without GOD nor in GOD without a Father So is there not any either in Father heaven or GOD without ours to give us a property in them This then for the second single Now to the two double Patrem meum stands first and is first every way 3. Patrem meum Patrâ—m vestrum The third paire But Patrem meum will doe us no good That which must doe us the good is the second in place but to us the first Patrem vestrum that will serve that alone will serve us we need no more Ostende nobis Patrem sufficit saith Saint Philip. But how that should be compassed Ioh. 14.8 and hiâ— meum should be our vestrum that He should be ours hic labor est that is all the matter Dâ—um meum Deum vestrum The IV. Paire This leads us to the other the lâ—st combination of all of Deum meum and vestrum For that His Father may be our father no remedie but our GOD must first be His â—OD So this fetches in that One would not serve there behooved to be twaine els the chariot will not goe It will be best ante omnia to set forth in these termes what is proper and what 〈◊〉 what CHRIST 's and what ours Much light we shall receive thereby Patrem meum Deum meum CHâ—IST on
in us it is so by the power of CHRIST 's death and thither to be referred properly And whatsoever good is revived or brought againe anew from us it is all from the vertue of CHRIST 's rising againe All do rise all are raised thence The same power that did create at first the same it is that makes a new creature The same power that raised Lazarus the brother from his grave of stone the same raised Marie Magdalene the sister from her grave of Sinne. From one and the same power both Which keepeth this methode Worketh first to the raising of the soule from the death of sinne and after in the due time to the raising of the body from the dust of death Els what hath the Apostle said all this while Now this power is inhaerent in the Spirit as the proper subject of it even the aeternall Spirit whereby CHRIST offered himselfe first unto GOD and after raised himselfe from the dead Now as in the texture of the naturall body ever there goes the Spirit with the blood ever with a veine the vessell of the one there runnes along an arterie the vessell of the other So is it in CHRIST His blood and his Spirit alwaies goe together In the Spirit is the power in the power virtually every good work it produceth which it was ordeined for If we get the Spirit we cannot faile of the power And the Spirit that ever goes with the blood which never is without it This carries us now to the blood The very shedding whereof upon the Crosse primùm ante omnia was the nature of a price A price first of our ransome from death due to our sinne through that His satisfaction A price againe of the purchase He made for us through the value of His merit which by His Testament is by Him passed over to us Now then His blood after it had by the very powring it out wrought these two effects it ranne not wast but divided into two streames T it 3.5 1. One into the Laver of the new birth our Baptisme applied to us outwardly to take away the spotts of our sinne Luk. 22.20 2. The other into the Cup of the New Testament in His blood which inwardly administred serveth as to purge and cleanse the conscience from dead workes Chap. 9.14 that so live works may grow up in the place So to endue us with the Spirit that shall enhable us with the power to bring them forth Haec sunt Ecclesiae gemina Sacramenta these are not two of the Sacraments but the two twin-Sacraments of the Church saith S. Augustine And with us there are two Rules 1. One Quicquid sacrificio offertur Sacramento confertur what the Sacrifice offereth that the Sacrament obteineth 2. The other Quicquid Testamento legatur Sacramento dispensatur What the Testament bequeatheth that is dispensed in the holy Mysteries To draw to an end If this power be in the Spirit and the blood be the vehiculum of the Spirit How may we partake this blood It shall be offered you streight in the Cup of blessing which we blesse in His name For is not the Cup of blessing which we blesse the Communion of the blood of CHRIST saith S. Paul 1. Cor. 10.16 Is there any doubt of that In which blood of CHRIST is the Spirit of Christ. In which Spirit is all Spirituall power and namely this power that frameth us fit to the workes of the Spirit Which Spirit we are all made there to drinke of And what time shall we doe this What time is best What time better then that day in which it first shewed forth the force and power it had in making peace in bringing back CHRIST that brought peace back with Him that made the Testament that sealed it with his blood that died upon it that it might stand firme for ever All which were as upon this day This day then somewhat would be done somewhat more then ordinarie more then every day Let every day befor every good worke to doe His will But this day to doe something more then so something that may be well pleasing in His sight So it will be kindly So we shall keepe the degrees in the Text So we shall give proofe that we have our part and fellowship in CHRIST in CHRIST 's resurrection in the vertue of CHRIST 's resurrection Grace rising in us workes of grace rising from it That so there may be a resurrection of vertue and good workes at CHRIST 's resurrection That as there is a reviving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth when all and every herbs and flowers and brought againe from the dead So among men good workes may come up too that we be not found fruitlesse at our bringing backe from the dead in the great Resurrection But have our parts as heere now in the blood so there then in the Testament and the Legacies thereof which are glorie joy and blisse for ever and ever Printed for RICHARD BADGER SERMONS OF THE SENDING OF the Holy Ghost PREACHED VPON VVhit-Sunday A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the VIII of June A. D. MDCVI being WHIT-SVNDAY Acts CHAP. II. VER I. II. III. IV. And when the Day of Pentecost was come or when the fifty daies were fulfilled they were all with one accord in one place And there came sodeinly from heaven the sound of a mighty Winde and it filled the place where they sate And there appeared tongues cloven as they had beene of fire and sate upon each of them And they were all filled with the Holy Ghost they began to speake with other tongues as the Spirit gave them utterance WE are this day beside our weekly due of the Sabboth to renew and to celebrate the yearely memorie of the sending downe the Holy Ghost One of the Magnalia Dei as they be termed after in the XI Verse One of the great and wonderfull Benefitts of GOD Indeed Ver 11. a Benefit so great and so wonderfull as there were not tongues enough upon earth to celebrate it withall but there were faine to be more sent from heaven to help to sound it out throughly Even a new supply of tongues from heaven For all the tongues in earth were not sufficient to magnifye GOD for his goodnesse in sending downe to men the gift of the HOLY GHOST This we may make a severall benefit by it selfe from those of CHRIST 's And so the Apostle seemeth to doe Gal. 4.4.4.6 Gal. 4. First GOD sent His Sonne in one verse and then after GOD sent the Spirit of His Sonne in another Or we may hold our continuation still and make this the last of CHRIST 's Benefitts For Ascendit in altum is not the last there is one still remaining which is Dona dedit hominibus Psal. 68.18 And that is this daye 's peculiar wherein were given to men many and manyfold both graces and gifts and all in one gift
the gift of the Holy Ghost Howsoever we make it sure it is that all the rest all the Feasts hitherto in the returne of the yeare from his Incarnation to the very last of his Ascension though all of them be great and worthy of all honour in themselves yet to us they are as nothing any of them or all of them even all the Feasts in the Calendar without this Day the Feast which now we hold Holy to the sending of the Holy Ghost CHRIST is the Word and all of Him but words spoken or words written there is no seale putt to till this day The Holy Ghost is the Seale or Signature In quo signati estis Ephes. 4 30. A testament we have Ephes. 4.30 and therein many fayre legacies but till this day nothing administred The Administrations are the Spirit 's 1. Cor. 12.4 In all these of CHRIST 's 1. Cor. 12.4 there is but the purchase made and payd for and as they say Ius ad rem acquired But Ius in re Missio in Possessionem Liverie and seizin that is reserved till this day For the Spirit is the Arrha the earnest or the investiture of all 2. Cor. 5.5 that CHRIST hath done for us These if we should compare them it would not be easy to determine whether the greater of these two 1 That of the Prophet Filius datus est nobis 2 Or that of the Apostle Spiritus datus est nobis Esa. 9.6 Rom. 5.5 The ascending of our flesh or the descending of His Spirit Incarnatio Dei or Inspiratio hominis The Mysterie of His incarnation or the Mysterie of our inspiration 1. Tim. 3. ult For Mysteries they are both and great Mysteries of Godlinesse both and in both of them GOD manifested in the flesh 1 In the former by the union of His Sonne 2 In the latter by the communion of His blessed Spirit But we will not compare them they are both above all comparison Yet this we may safely say of them without either of them we are not compleat we have not our accomplishment But by both we have and that fully even by this daies royall exchange Whereby as before he of ours so now we of his are made partakers He clothed with our flesh and we invested with His Spirit The great Promise of the Old Testament accomplished That He should partake our humane nature and the great and precious Promise of the New That we should be Consortes Divinae naturae partake his divine nature 2. Pet. 1.4 Both are this day accomplished That the Text well beginneth with Dum Complerentur For it is our Complement indeed and not onely ours but the very Gospell's too It is Tertullian Christus Legis Spiritus Sanctus Evangelij Complementum The comming of Christ was the fullfilling of the Law The comming of the HOLY GHOST is the fulfilling of the Gospell The Division Of which comming of the Holy Ghost the Report is heer set downe by S. Luke both of the 1 time and the 2 manner of it 1. The Time in the first words When the day of Pentecost was come 2. The Manner in all the rest of the foure Verses And the Manner first on their parts to whom He came Of the preparation for his comming in the first Verse And then the manner of His comming in the other three On their parts to whom He came how they stood prepared how they were found framed and fitted to receive him when He came in these three 1. They were all of one accord 2. They were all in one place 3. And both these dum complerentur even so long till the fiftie daies were fulfilled On His part the manner of his comming to them thus prepared 1 First as it is propounded in Type or Figure in the second and third Verses 2 And then as it is expounded in truth and indeed in the fourth 1. In Type or figure Symbolicè and that is two waies agreeable to the two chiefe senses 1 the hearing and 2 the sight â— To the hearing by a sound in the second verse 2 To the sight by a shew in the third 1. To the hearing by a sound in the second A sound of a winde A winde suddaine 2 vehement 3 That came from heaven and 4 filled that place where they sate 2. To the sight by a shew in the third There appeared 1 Tongues 2 cloven 3 as it were of fire 4 which sate upon each of them Thus farr the Figure 2. Then in the fourth followeth the thing it selfe Which verse is as it were a Commentarie of the two former I. Of the Winde inward in the first part of it and these words They were all filled with the Holy Ghost 2. Of the Tongues outward in the latter and these words They begann to speake with other tongues as the Spirit gave them utterance The one to represent the inward operation The other the outward manifestation of the Spirit Thus standeth the Order These are the Parts THe first point is the Time of His comming that is The day of Pentecost I. The 〈◊〉 Whâ—n thâ— dâ—y of Pentecâ—st waâ— come 1. Why that day The day of Pentecost was a great Feast under the Law And meete it was this Comming should be at some great Feast 1 The first Dedication of Christ's Catholique Church on earth 2 The first publishing the Gospell The first proclaiming the Apostle's Commission were so great matters as it was not meete they should be obscurely carried stolne as it were or done in a corner Much lay upon them and fit it was they should be done in as great an Assembly as might be And so they were even in a Concourse as in the V. Verse it is of every Nation under heaven That so notice might be taken of it and by them carried all over the world even to the utmost corners of the earth Saint Paul sayd well to King Agrippa This is well enough knowen This was not done in a corner Act. 26.26 2. At a great Feast it was meete but there were many great Feasts why at this Feast the Feast of Pentecost It is agreed by all Interpreters old and new Cyâ—â—iâ—t Ser. de 〈◊〉 Cyprian is the first we finde it in That it was to hold harmonie to keepe correspondencie betâ—een the two Testaments 2 Aâ— thâ— fâ—aâ—t of 〈…〉 the Old and the New So it was at Christ's Death we see He was slaine not onely as the Lambe was but even when the Lambe was slaine too On the Feast of the Passeover then was Christ our Passeover offered for us 1. Câ—r 5 7. Now from that Feast of the Passeover reckoning fiftie daies they came to Sinai And there on that day the day of Pentecost received they the Law a memorable day with them a high Feast even for so great a Benefit and is therefore by them called the Feast of the Law And even the very same day reckoning from Christ our Passeover
fiftie dayes that the Law was given in Sinai The very same day doth the new Law heere goe out of Sion as the Prophet Esai foretold exibit de Sion Lex which is nothing els Esai 2.3 Iam. 2.8 but the promulgation of the Gospell The Royall Law as Saint Iames calleth it as given by CHRIST our King The other but by MOSES a servant And savoureth therefore of the Spirit of bondage the feare of Servants As this doeth of the Princely Spirit the Spirit of ingenuitie and adoption Psal. 51.12 Rom. 8.15 the Love of Children On the Feast of Pentecost then because then was given the Law of Christ written in our hearts by the Holy Ghost â— The feast of beginning of Easter To this doeth CHRISOSTOME joine a second harmonie That as under the Law at this Feast they first put their sicle to the Corne Harvest in that Climate beginning with them in this Moneth the first fruicis whereof they offered at Easter and was called therefore by them Festum messis In like sort we see that this very day the Lord of the harvest so disposing it who not long before lifting up His eyes and looking en the regions round about saw them white readâ— to the harveâ—â— His first Worke-men Ioh. 4.35 the Apostle's did put in their first sicle into the great Harvest Cuius ager est Mundus Mat 13.38 whereof the world is the field and the severall furrowes of it Ver. 5. all the Nations under heaven On the feast of Pentecost then second because then begann the great Spirituall Harvest To these two doth * August epi. 119. Saint Augustine add a third taken out of the number in the very name of Pentecost The feast of Iubilâ—e and that is fiftie Which being all along the Law the number of the Iubilee which was the time of forgiving of debts and restoring men to their first estates it falleth fit with the proclaiming of the Gospell done presently heere in the 38. Verse of this Chapter which is an Act of GOD 's most gratious generall free pardon of all the sinnes of all the sinners in the world Cyrill Cal. 17. Psal. 104.30 And no lesse fit falleth it for our Restitution whereunto Cyril applieth excellently the XXX Verse of the CIIII. Psal. Eâ—itte Spiritum tuum creabuntur renovabâ—s faciem terrae Shewing there was first an emission of the Spirit into man at his Creation Which beâ—ng since choked with sinne and so come to nothing this day there is heer a second emission of the same Spirit into man fully to restore and renew him and in him the whole Masse of the Câ—eation On the day of Pentecost then last because therein is the true number and force of the true Iubilee This for the choise of the time II. The Manner The Number thus settled we descend to the second point of the Manner And first on their parts on whom the HOLY GHOST came 1. On their parts Their preparation how he found them framed and fitt to receive such a Guest It is called by the Fathers Parascene SPIRITVS The preparation as there was one for the Passeover so heere for Pentecost It is truly said by the Philosâ—pher That Aâ—â—us activoâ—um sunt in paâ—iente disposito if the patiâ—nt be prepared aright the Agâ—â—t will have his worke both the sooner and the better And so consequently the Spirit in his comming if the parties to whom he commeth be made perspirable And this is three-fold set downe in these words I. They were all with onâ— accord 2. They wâ—re all in one place A double Vnitie 1 Vnitie of minde so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of hearts so is accord cordium 2 And secondly unitie of placâ— 3. And thirdly these two dum complâ—reâ—tur Patiently expecting while the fiftie dayes were accomplished 1 They weâ—â— all of one accâ—râ— Vnitie is the first unitie of minde And for it take but any spirit that is to give life to a naturall body Can any spirit animate or give life to members dismembred unlesse they be first united and compact togither It cannot Vnitie must prepare the way to any spirit though but naturall A faire example we have in Ezekiel Chap. XXXVII A sort of scattered dead bones there lay They were to be revived Ezek. 37. â— 8.9 First the bones came togither every bone to His bone then the sineâ—es grew and knitt them then the flâ—sh and skinne and câ—vered them and then when they were thus united then and not before called He for the Spirit from the foure winds to enter into them and to give them life No Spirit Not the ordinarie naturall Spirit will come but where there is a way made and prepared by acâ—ord and unity of the body Now then take the Holy Ghost the Spirit of all spirits the third Person in Trinitie He is the very essentiall Vnitie Love and Love-knott of the two Persons the Fathâ—r and the Sonne even of GOD with GOD. And He is sent to be the union Lovâ— and Love-knott of the two Natures united in CHRIST even of GOD with man And can we imagine that He will enter Essentiall unitie but where there is unitie The spirit of unitie but where there is unitie of spirit Verily there is not there cannot possible be a more proper and peculiar a more true and certaine disposition to make us meete for Him then the qualitie in us that is likest His nature and essence that is unanimitie Faith to the Word and Love to the spirit are the true Preparatives And there is not a greater barre a more fatale or forcible opposition to His entrie then discorde and dis-united mindes and such as are in the gall of bitternesse Act. 8.23 They can neither give nor receive the Holy Ghost Divisum est cor eorum iam iam interibunt saith the Prophet their heart is divided their accord is gone that Câ—rde is untwisted Hos. 10.2 they cannot live the Spirit is gone too And doe we mervaile that the Spirit doth scarsely pant in us that we sing and say Come Holy Ghost and yet He commeth no faster Why The Day of Pentecost is come and we are not all of one accord Accord is wanting The very first point is wanting to make us meete for His comming Sure His after-comming will be like to His first to them that are and not to any but them that are of one accord And who shall make us of one accord High shall be his reward in heaven and happy his remembrance on earth that shall be the meanes to restore this accord to the Church that once we may keepe a true and perfect Peâ—tâ—â—ost like this heere Erant omnes unanimiter I passe to the second But suppose we were of one accorde is not that enough May we not spare this other of one place If our mindes be one for the place it skills not 2 In one place it
foure parts as did the former For there appeared 1 Tongues 2 cloven 3 as it it were of fier 4 sitting upon each of them The tongue is the substantive and subiect of all the rest It is so And GOD can send from heaven no better thing nor the Divell from hell no worse thing then it 1 Tongues The best member we have saith the Prophet The worst member Psal. 108.1 Iam. 3.6 we have saith the Apostle Both as it is imployed The best if it be of GOD 's cleaving if it be of his lighting with the fire of heaven if it be one that will sitt still if cause be The worst if it come from thâ— Divell's hands For he as in many other so in the sending of tongues striveth to be like GOD as knowing well they are every way as fitt instruments to worke mischiefe by as to doe good with There be tongues of Angels in 1. Cor. 13.1 and if of good Angels I make no doubt but of evill and so the Divell hath his tongues And he hath the art of cleaving He shewed it in the beginning when he made the Serpent linguam bisulcam a forked tongue to speake that which was contrarie to his knowledge and meaning Gen. 3.4 They should not die and as he did the Serpent's so he can doe others There is fier in hell as well as in heaven that we all know Onely in this they agree not but are unlike his tongues cannot sitt still but flie up and downe all over the world and spare neither Minister nor Magistrate no nor GOD himselfe Psal. 108.2 But if we shall say to our tongue as David did to his Awake up my glory that is make it the glory of all the rest of our members it can have no greater glorie then this to be the Organ of the Holy Ghost to set forth and sound abroad the knowledge of CHRIST to the glorie of GOD the Father And so vsed it is heavenly no time so heavenly as then in no service so heavenly as in that Not to inlarge this point further there is no new matter in it This heere of the Tongues is as that before of the sound both are to no other end but to admonish them of their Office whereto they heere received Ordination even to be Tongues to be trumpets of the Counsaile of GOD and of his Love to mankinde in sending His Sonne to save them Heere is winde to serve for breath and heere are Tongues now and what should let them to doe it Mar. 16.15 That which before they received in charge audibly Ite Praedicate the very same they heere receive visibly in this apparition which is after expounded thus Coeperunt loqui by vertue of these tongues they begann to speake â— Cloven tongues Tongues and cloven tongues And that very cleaving of right necessarie use to the businesse intended For that of theirs was but one whole intire tongue that could speake but one poore language the Syrian they were bred in There was not a cleft in it So could they speake their mind to none but Syrians and by that meanes should the Gospell have beene shut up in one corner of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the goodnesse of all that is good even the imparting it to the good of the common To the end then this great good of the knowledge of the Gospell might be dispersed to many Nations even to every nation under heaven To that end clove He their tongues to make many tongues in one tongue to make one man to be able to speake to many men of many Countries to every one in his owne language If there must be a calling of the Gentiles they must have the tongues of the Gentiles wherewith to call them Chap. 20.21 If they were debters not onely to the Iewes but to the Graecians nay not onely to the Graecians but to the Barbarians too then must they have the tongues not onely of the Iewes but of the Graecians and of the Barbarians too to pay this debt Rom. 1.14 Mar. 16.15 to discharge the duty of Ite Praedicate to all And this was a speciall favour from GOD for the propagation of His Gospell farre and wide this division of tongues and it is by the ancient Writers all reckoned a plaine reversing of the curse of Babel by this blessing of Sion since they account it all one and so it is either as at the first for all men to speake one language or as heere one man speake all That is heere recovered that there was lost and they inabled for the building up of Sion in every nation to speake so as all might understand them of every nation But this withall we are to take with us that with their many tongues they spake one thing Rom. 15.6 Chap. 4.24 and that Vnivocè With one mouth Rom. 15.6 With one voice Chap. 4.24 With diverse tongues to vtter one and the same sense that is GOD 's cloven tongue that is the division of Sion serving to edification With one tongue aequivocè to utter diverse senses diverse meanings that is none of GOD 's it is the Serpent's forked tongue the very division of Babel and tendeth to nothing but confusion â— Tongues aâ— of fier Tongues cloven and as they bad beene of fire As they had beene to keep a difference in these as before in the Winde and to shew that they were not of our elâ—mentarie fier For it is added they satt upon them which they could not have done without some hurt without skorching them at least if it had beene such fier as is in our chimneys But it was 〈◊〉 as it were ours that is in shew earthly indeed coelestiall And as the Winde so the fier from heaven Exod. 3.2 of the nature of that in the III. of Exod. which made the bush burne and yet consumed it not Where first we are to observe againe the conjunction of the tongue and fire The seate of the tongue is in the head and the Head of the Church is Christ. Ephes. 1.22 The native place of heate the qualitie in us answering to this fire is the heart and the Heart of the Church is the Holy Ghost These two ioyne to this worke Christ to give the tongue the Holy Ghost to put fier into it For as in the body naturall the next the immediate instrument of the soule is heate whereby it worketh all the members over even so in the mysticall body a vigor there is like that of heate which we are willed to cherish to be a Rom. 12.11 fervent in the Spirit to b 1. Thess. 5.19 stirre and to c 2. Tim. 1.6 blow it up which is it that giveth efficacie to all the spirituall operations To expresse this qualitie it appeareth in the likenesse of this element even to shew there should be an efficacie or vigor in their doctrine resembling it Quòd igneus est illis
And commonly other spirits are more violent and make a greater noise then the true Spirit The other two 1 of comming from heaven 2 comming for the Church from the holy heaven to the holy Church are both in sancto and sapere quae sursum being wise from thence and regard to religion and the Church are the two best Characters to discerne the Holy spirit by The Holy Spirit that is His Graces Now ye will understand of your selves I shall not need to tell you when we speake of the Holy Spirit as it filleth us we meane not the Essence or person of the Holy Ghost that fillâ—th heaven and earth saith the Prbohet and there is no going from it saith the Psalmist But onely certaine impressions of the Spirit Ier 23.24 Psal. 19 7. The Psalmist calleth them gifts Psal. LXVIII XVIII The Apostle Graces I. Cor. XII VII which carrie the name of their Cause so that in the Dialect or Idiom of the Scriptures to be filled with them is to be filled with the Spirit To shew this otherwhile they be joyned the spirit and power of ELIAS that is the power of the spirit Luke 1.17 the Wisdome and spirit of STEPHEN that is the wisdome of the Spirit Acts 6.10 And because these Gifts and Graces be of many points more Points of this Wind then there be of the Compasse and as it were many spirits in one sixe saith a Esay 11.6 Esai sevâ—â— saith b Apoc 1 4.3.1 S. IOHN they are all recapitulate under these two 1 Vnder the Wind is represented the saving grace which all are to have so to serve GOD that they may please Him as necessarie to all and without which we can be no more in our spirituall life then we can without our breath in our naturall This is generall to all It is said repleti sunt omnes the hearer must have it as well as the speaker It must ayre and drie up the superfluity of our nature els the fire will not kindle in us but turne all to smoke Of this Spirit are those nine points Gal. V. XXII 2 The other Gal. 2.22 represented in the Tongues sett forth unto us another kind of Grace principally meant and sent for the benefit of others given therefore in Tongues which serve to teach and in fire which serveth to warme others to shew are given and received for the good of others rather then of themselves And of this Spirit are the Points reckoned up I. Cor. XII VII And now we know what it was they were filled with let us come to the measure 2. The measures Repleti sunt Repleti sunt It was not spiritus transiens but implens a wind not that blew through them as it doth through many of us I know not how oft but that filled them they were the fuller for it Which word of filling wanteth not his speciall force referre we it to their estate now compared with what it was before repleti sunt or to their estate in this point compared with other since and namely with our selves Repleti sunt illi With theiâ— owne estate first For there is no question 1. Repleti sunt compared with their former estate Ioh. 20.22 they were not emptie or void of the Spirit before this comming They had not beene baptized by CHRIST Hâ— had not breathed on them and bidd them receive the HOLY GHOST in vaine If before this they had died none would have doubted of the estate of their soules This filling then first sheweth us there be diverse measures of the Spirit some single some double portions as appeareth by ELISAE'S petition not all of one size or scantling That as there are degrees in he wind Aura ventus procella a breath 1. Reg 2.9 a blast a stiffe gale so are there in the Spirit One thing to receive the Spirit as on Easter-day another as on Whit-sunday Then but a breath now a mighty wind Ioh 20.22 Ezek. 20.46 Ioel 2.28 then but received it now filled with it Sprinkled before as with a few dropps Ezekiel's stillabo Spiritum but now comes Ioel's Effundam spiritum which very text is alleaged at the XXVIII verse after by S. Peter powred out plenteously and they baptized that is plunged in it Imbuti Spiritu covered with some part of it so were they before heer now they be induti Spiritu clothed all over with power from above as CHRIST promised Luke XXIV XLIX To conclude the HOLY GHOST came heer saith Leo â—umulans non inchoans nec novus opere sed dives laâ—gitate rather by way of augmenting the old then beginning a new Though to say the truth both wayes He came heer The rule of the Fathers is Hierome and Cyrill have it where the HOLY GHOST was before and is said to come againe it is to be understood one of these two wayes 1 Either of an increase of the former which before was had 2 or of some new not had before but sent now for some new effect Breath they had before breath and wind are both of one kind differ onely secundùm magis minùs to be filled is but to receive onely in a greater measure therefore greater because their worke was now greater Before but to the lost sheep of Israël Mat. 10.6 Ioh. 16.16 now to all the stray sheepe in all the mountaines of the whole earth But beside that increase heer is a new forme too Which is a signe of a new gift utterly wanting in them before and wherewith now and never till now they were furnished to speake to all nations of all tongues under heaven Thus farre compared with themselves â— Repleti sunt illi with reference to others Now repleti sunt illi Illi with reference to others since and if you will to our selves They in the succeeding ages and we to this day receive the Spirit too or els it is wrong with us But both they before us short of the Apostles and we short of them by much It fareth heerin as it doth in the powring forth of an ointment the Psalme so likeneth it Psal. 133.2 No ointment at the skirts or edges of a garment doth runne so fresh and full as on the head and beard where it was first shed ever the further it goeth the thinner and thinner the streames be Therefore it is sayd Repleti sunt illi and even illi wants not his force they were filled they We but a Hin to their Epha but an handfull to their heape but a rantisme to their Baptisme They filled had as much as they could hold We have our measure such as it is but full we are not None of us so full but we could hold more 1 Reason And two reasons there are rendred 1 One such a Pentecost as this never was but this never the like before nor since It was CHRIST 's Coronation day the day of placing Him in His throne Psal. 68.18 Ephes. 4.8
〈◊〉 as Saint Basil observeth The Spirit the Sovereigne Spirit Styled ever with this addition His owne Spirit the Spirit not of any Saint in concreto or in abstracto but even of GOD Himselfe Ioh. 3 8. Our SAVIOVR CHRIST teacheth us to take notice of Him as we doe of the Winde By his effect For the winde it is a body of ayre but so thinne and subtile as iâ— is â—ext neighbour to a Spirit We see foule rule heere in the world sometimes houses blowne downe trees blowne up by the roots When we see this we know streight this cannot be done with out some power And that power we are sure cannot subsist of it selfe it is an accident must needs have his inhaerence in some substance That substance if it be visible we call it a body if invisible a Spirit So our SAVIOVR tells us Spiritus est qui spirat It is the winde did this blew all these downe And even so of the Spirit of GOD when as upon this day they that could scarce speake one tongue well oâ— a soâ—ein were able perfectly to speake to every nation unâ—â—r heâ—ven every 〈◊〉 in his owne tongue This we know could not come to passe but by some power And sure we are that power must have for his Subject some substance And 〈◊〉 any visible or bodily Then some Spirit it must be And no Spirit in the 〈…〉 effect this And so 〈◊〉 Spirit of GOD. 〈…〉 of these 〈◊〉 depends upon S. Luke's credit There was after a 〈…〉 which in all Stories we finde The Temples of 〈…〉 downe all the world lover yea the world it selfe blowne quite about 〈…〉 downe as it were from pagarriâ—me and the worship of Heathen 〈…〉 of Christian Religion And that â—â—augre the Spirit of the World 〈…〉 and bent it selfe against it totis viribus This we finde And for 〈…〉 and this power could not come from any other Spirit but the Spirit 〈…〉 Thus we take notice of Him by His effects and of His Greatnesse 〈…〉 of His effects 〈…〉 of GOD and The Holy Spirit â— The Holy Spirit what needs this To make Him great 〈…〉 goes what needed Holy Or if a title must be added to that end there 〈…〉 â—tyles many in the eye of flesh more magnifâ—cent and likely to shew Him 〈…〉 this of Holinesse The Spirit of Principaâ—â—â—ie of Courage Power 〈…〉 diverse other And all these are from Him too He the fountaine of all 〈…〉 tells us I. Cor. XII And though the Spirit be all these Ver. 4.11 yet choyse is 〈…〉 none of all these but onely of this one Holy from among them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 title is not The High and mightie nor The Great and Glorious but only 〈…〉 Spirit Nor do the Seraphins and Powers of Heaven cry Magnus or Celsus 〈…〉 tâ—rise but Sanctus Sanctus Sanctus Holy and thrice Holy to GOD himselfe Es. 6.3 〈◊〉 choise I doubt not of His Soveraigne Attribute to laud and magnifie His 〈◊〉 Name by Which teacheth us a lesson if we would learne it That it is the â—â—â—ribute in GOD which of all other He doth which of all other we should most 〈◊〉 of And by vertue of this if we kept right Places and Times and Persons and 〈◊〉 Sacred should be in regard accordingly For this we may be sure of were there â—od's titles a title of higher account the Spirit of GOD should have been styled by 〈◊〉 in GOD Holy Holy is before Lord of Hosts His Holinesse first His Power after Es. 6.3 〈◊〉 Thus have we two reasons de non gravando The Holy Spirit of GOD. First were He but the Holy Spirit 〈…〉 He would be spared For without all question He is the more to be set 〈…〉 reason of that Attribute It is GOD 's chiefe as ye may see in the High 〈◊〉 forehead as ye may heare out of the Angel's mouthes Exod. 28.36 Es. 6.3 Then againe that He is God's and not a Spirit but The Spirit of God we will â—â—â—beare Him somewhat I trust for His sake whose He is Put these two together And to these two for a surplussage joyne that He is not onely Dei but Deus Of GOD but God also and then we have our full weight for this part for His Greatnesse And this we shewed last Feast We are baptized into Him We beleeve in Him 〈◊〉 yeeld Him aequall glorifying We blesse by Him or in His name no lesse then 〈◊〉 tâ—e other two So in the Deitie He is And a Person He is For to Seale which 〈◊〉 said heere to doe to seale is ever an act personall Thither then I now come 〈◊〉 from His Greatnesse to His Goodnesse He is not great as the Great CHAN but He is Good withall And great 2. The Holy Spirit of GOD By whom sealed and 〈…〉 that carries it ever If In quo Vos come to it that this goodnesse reach to us 〈…〉 this Partie His Greatnesse set apart is to us the Author of many a 〈◊〉 No person of the three hath so many so diverse denominations as He And 〈◊〉 be all to shew the manifold diversitie of the gifts He bestoweth on us They 〈…〉 1. a Gen. 1.2 His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or agitation which maketh the vegetable power in the 〈…〉 His b Gen. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit or soule of life in the living Creatures 3. His c Gen. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Spirit of a double life in mankind 4. Then that in d Exod. 31.13 Bezaleel that gave 〈…〉 of art 5. That in e Num. 11.26 the LXX Elders that gave them excellencie of 〈…〉 governe 6. That in f Num. 24.14 Balaam and the Sibylls that gave them the word 〈…〉 to foretell things contingent 7. That of the g Act. 2.5.8 Apostles this day that 〈…〉 skill to speake all tongues All these are from Him All these he might 〈…〉 reckon up any of them And that because though they be from the 〈…〉 GOD yet not from Him as Holy but as the Spirit of God only without 〈…〉 to this Attribute Holy at all 〈…〉 the 〈◊〉 Spirit or the spirit 〈◊〉 Hâ— iâ— Holy commeth the grâ—tum faciens 〈…〉 on His Saints and Servants and 〈…〉 all the gratis datae take our selves 〈…〉 come in upon us as many more 1. The 〈…〉 â—hen they are ready to goe astray 〈…〉 a Ioh. â—â— 2 b Act. 16.6.7 〈◊〉 suffering them to goe into Asia or Mysia when they 〈…〉 there but making them even wind-bound as it were 2. Spiritus 〈…〉 â—inde with them c Ioh. 16.13 guiding them and giving them a good passe 〈…〉 d 〈…〉 teaching them what they knew not and calling to their 〈…〉 And so Spiritus difflans blowing away 〈…〉 were the misâ—s of 〈…〉 forgetfâ—lnesse 4. The grace e 2. Cor. 3.6 〈…〉 them up when they grow dull and even becalmed 5. The 〈…〉 and f Rom.
Ioh. 5 33· 1. Cor. 10.16 1. Chro. 16.3 and one cup the bread of life and the cup of 〈◊〉 the communion of the Body and Blood of CHRIST And in figure of this even King David dealt these two bread and wine in a kinde of resemblance to ours when the Arke was to be brought home and seated among them the Arke in type And we to doe the same this day when the Arke in truth did come and will come to take up His rest in us Will ye now heare the end of all By this meanes GOD shall dwell with us the perfection of this life and He dwelling with us we shall dwell with Him the last and highest perfection of the life to come For with whom GOD dwelleth heer they shall dwell with Him there certainly Grace He doth give that He may dwell with us and glorie he will give that we may dwell with Him So may He dwell He with â—s so may we dwell we with Him aeternally So the Text comes about round It begâ—n with an ascension and it ends with one began with CHRIS 's ends with 〈◊〉 He ascended that GOD might dwell with us that GOD dwelling with us we might in the end ascend and dwell with GOD. He went up on high that the SPIâ—IT might come downe to us below and that comming downe make us goe the same way and come to the same place that He is Sent Him downe to us to bring us up to Him Where we shall no lesse truly then joyfully say This is our rest for ever To which rest Ascensor caeli Ductor captivitatis Largitor donorum He that is gone up to heaven the Leader of Captivitie the Great Receiver and Giver of these Gifts vouchsafe to bring us That as this Feast is the periode of all the Feasts of the yeare So this Text and the end of it to dwell with GOD may be the end of us all of our desires heere of our fruition there Which c. A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the XXIX of May A.D. MDCXV being WHIT-SVNDAY LVKE CHAP. III. VER XXI XXII Now it came to passe when all the people were baptized and that IESVS also was baptized and did pray the heaven was opened And the HOLY GHOST came downe upon Him in a bodily shape like a Dove and there was a voice from heaven saying Thou art my beloved SONNE in whom J am well pleased THis is the Feast of the Holy Ghost And heer have we in the Text The Feast of the H. Ghost a visible decending of the Holy Ghost The comming downe of the H. Ghost upon Christ. Dignius Another there was besides this Asts II. But this hath the vantage of it three wayes 1 The worthinesse of the Person Heere it descends upon CHRIST who alone is more worth then all those there 2 The prioritie of time Antiquius This heer was first and that other the Holy Ghost but at the second hand Communius 3 The generalitie of the good That other was proper but to one calling of the Apostles onely All are not Apostles all the Christians This of CHRIST 's concernes all Christians and to the more generall by farre The 〈◊〉 of baptâ—â—me That it is of baptisme is no whit impertinent neither for this is the Feast of Baptisme There were three thousand The baptisme-day of the first Christians Acts 2.41 this day baptized by the Apostles the first Christianâ— that ever were In memorie of that Baptisme the Church ever after held a solâ—mne custome of baptizing at this Feast And many all the yeare reserved themselves till then those except whom necessitie did cause to make more hast The baptisme-day of the Apostles Acts 2.3.41 Christ's baptisme a high mysterie But upon the point both baptismes fell upon this day That wherewith the Apostles themselves were baptized of fire And that wherewith they baptized the People of water So that even this way it is pertinent also To looke into the Text there is no man but at the first blush will conceive there is some great matter in hand 1 First by the opening of heaven for that opens not for a small purpose 2 Then by the solemne presence of so great Estates at it for heer is the whole Trinitie in person The Sonne in the water the Holy Ghost in the Dove The presence of the whole Trinitie the Father in the voice This was never so before but once Never but twise in all in all the Bible Once in the Old Testament and once in the New In the Old 1 At the Creation Gen. 1.1.2.3 at the creation the beginning of Genesis There find we GOD and the Word with GOD creating and the Spirit of GOD moving upon the face of the waters And now heer againe at CHRIST 's christening in the New 2 At Christ's Christening Exod. â—5 20 The faces of the Cherubins are one toward the other that is there is a mutuall correspondence between these two That was at the creation this a creation too That a nâ—w creation 2. Cor. 5.17 That a new generation T it 3.5 If any be in CHRIST he is a new creature of this new creation That was the Genesis that is the generation of the World this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle's word that is the regeneration or spirituall new birth whereby we be borne againe the Sonnes of GOD. And better not borne at all then not so borne againe This then being every way as great indeed the greater of the twaine meet it was they all should present themselves at this no lesse then at that and every one have His part in it as we see they have All I say The Commission for it Mat. 28.19 The execution of it seeing the Commission for Baptisme was to runne in all their Names and it selfe ever to be ministred accordingly To lay forth the members of the division A double Baptisme we have heer Double for the Parties and double for the Parts The Division 1 Christ's 2 The People 's Christ's and the People's In water In the H. Ghost For the Parties we have heer two Parties First the People Then CHRIST For the Parts we have heer two parts For this first both of CHRIST and the People was but Iohn's Baptisme was but Baptismus fluminis as they call it water-baptisme But there is another part besides to be had even Baptismus Flaminis the Baptisme of the Holy Ghost The second part is sett downe in a sequele of foure 1 For first after Iohn's baatisme CHRIST prryes 2 Then after His prayer heaven opens 3 After heaven open the Holy Ghost descends 4 Lastly after His descent comes the voice And these foure make up the other part and both together a full Baptisme Of these then in order 1. Of the People's baptisme 2. Of CHRIST'S baptisme CHRIST 's 1 by water and then 2 by the Holy Ghost In which the foure
them all but not so much as sindged any one of them Let them shew this fire Act. 2.4 ever blew up any True it gave them courage they needed it they were to undertake the whole world but within the bounds of modestie still we ought to obey GOD rather then man Not in saucie and traytorous termes of old hatts or rotten figgs Act. 3.29 Esa. 59.11 Non est vox columbae haec rugitus ursi rather In a word this was none of Elia's fire and you remember they that harped upon that string who said to them You know not what Spirit you are of Not Luc. 9.54.55 Gen. 8.7 what shape appeared at your baptisme Not Noah's raven that delights in dead carcases but his dove That shape came downe upon CHRIST the same comes downe upon all that are baptized with His baptisme and are inspired with the same Spirit that He was This for the apparition Now to the Voice Accedat verbum ad elementum 4. The voice The Dove was but a dumb shew and shews what is done to us The Voice that speakes plainly and declares what is done for us in our baptisme The Dove what the Spirit makes us The Voice for whom the Father takes us We saw CHRIST 's humilitie before in yielding to be baptized This heavenly oracle heer pronounced of Him is in a sort a reward for His former humilitie There He was among a rabble of sinners even in the midst of them One that had seene Him so would have taken Him for none other This Dove and this Voice from heaven testifying so great things of Him no sinner no servant but the very Sonne of GOD His Love His Ioy the In quo for whom we all fare the better this so honourable an elogie makes full amends for that He lost nothing by His humilitie No more did the Baptist by his Noâ— sum dignus neither That hand which he held not worthy to touch His shooe was dignified to touch His head and to powre water on it Thus they both of them fulfilled righteousnesse and both of them had a glorious reward for it But first marke Till the Spirit is come the Voice comes not all depends 1. First the Hoâ—y Ghosâ—'s comming then the voice on this daye 's worke the Holy Ghost's comming He is the medius terminus between Christ in Iordan and the Father in heaven He it is that makes the Father speake Tu that is Tu super quem Spiritus Tues filius Thou that is Thou on whom the Spirit in this shape comes downe Thou art my Sonne that to goe before So was it in Genesis The Spirit moved upon the face of the waters and then Et dixit Deus but no dixit Deus before the Spirit be there first Gen 1 3 4. Then 2. This 〈◊〉 not for â—hrist but for us Ioh 12.30 that non propter Me vox ista as Christ els-where saith This voice came not for Him but for us Spoken to Him indeed but to Him not in His owne but susteining our persons It were fond to imagine otherwise that this Voice or any of the rest He needed for Himselfe Either to have heaven opened to Him it was no time shut Or the HOLY GHOST come downe to Him as GOD the Holy Ghost proceeded from Him as man He proceeded from the Holy Ghost they never parted company Least of all the Voice Tues Filius who knew not that It was said and fung long before in the Psalme Thou art my Sonne So all were for us Voice and all Indeed His whole baptisme is not so much His as ours Psal. 2.7 The meaning is Thou Christ in their persons art this Thou art and for thy sake The meaning of Thou art my Sonne Galaâ— 3.27 all that are in Thee all that by baptisme have put Thee on all and every of them are to Me as Thou thy selfe art Filij dilecti complacentes Will ye see what is in them In Filij first 1. Enemies we were Rom. V. Now are we no enimies but in league with Him Rom. 5.10 in the new league or Covenant never to be altered Heb. 8.9 as the former was â— So may we be and yet strangers still Nay 2 no strangers but naturalized now and of the Common-wealth of Israël Eph. 2.12.19 Eph 2.19 3 And that may we be too and yet forreigners though and no citizens without the Franchise Yes 3 now enfranchised also and citizens with the Saints 4 Well though of the Citie not of the familie though Yes 4 Domestici DEI Eph. 2.19 of His very Houshold now â— Of His Houshold so we may and yet be but servants there Iohn 8.35 Gal 5.7 Nay â— no servants now but Sonnes by vertue of this Tu es Filius So many degrees do we passe yer we come to this Filius Go forward now 6 All sonnes are not beloved Gen. 9.25 Cham was not Sonnes and beloved Sonnes a new degree a sixt 7 And yet againe all we love we take not pleasure in Even beloved Sonnes offend sometime C. 15.20 and so please not The Father in the XV. Chapter after loved his wild riotous sonne but too well yet small pleasure tooke he in him or his courses But Complacitum est the seventh that makes up all a sonne a beloved Sonne his Father's delight and joy there is no degree higher And such are we by baptisme made to GOD in CHRIST through the renewing of the Holy Ghost The Change of the style from serâ—us Exod. 20 2. Filij This is a new Tenour now the old style is altered The Voice that came last from heaven before ran thus Ego sum DOMINVS and that inferrs Tu es Servus that is the best can be made of it But heer now it is Tu es Filius and that necessarily inferrs Ego sum Pater For haec vox Patrem sonat this is a Fathâ—r's voice to his Child A great Change Even from the state of servants as by creation and generation we were Gal 5.5 2. Cor. 5.17 Rom. 5.2 and so still under the law into the state of Sonnes as now we are being new creatures in CHRIST regenerate and translated into the state of Grace wherein we stand The rise from a sinner to an heire And not onely a great Change but a great Rise also At the first we were but washed from our sinnes there was all but heer from a baptized sinner to an adopted Sonne is a great ascent He came not downe so low but we go up as high for it For Gal 5.7 Rom 8 17. if Sonnes then Heires saith the Apostle so goes the tenure in heaven Heires and joint-heires of heaven with CHRIST that is for the possession and fruition of it full every way as himselfe and this He brings us to before He leaves us We speake much of adoption would you know when it was where and by what words Rom. 8.15 Gal. 5.5
Salomon's curse that the Ravens pick those eyes out The same against a father to reach much more to Abiam Pater populi So did Salomon name his nephew Abiam a father of Iuda even as Debora was a mother in Israël Gâ—n 9.25 2. King 5.27 In a word what Noah might wish to a badd sonne Cham and Elisa wish to a badd servant Geezi no cause in the world but Cushi might wish the same to a bad subject All is one case This then breeds no unlikelynesse and in all the rest exceeding like As that yong man to keepe the words of the text For those were yong men too Their yeares not many Not many nay so few so greene as it may well seeme strange that there could such inveterate malice and mischiefe be hatched in so yong yeares As he in that first As in yeares so in malice bloudy-minded both Sayd not Absalon to his Assasines 2. Sam. 13 28· When I give you a signe see you smite kill him feare not have not I commaunded you Sayd not they the same to him whom to that end they had armed and placed to doe that wicked act In that like second As in this malicious bloudy minde so in raking it up and keeping it close diverse yeares togither Not onely as Absalon in this to say neither good nor bad but in this too to entreat the King and all his companie to their house to entertaine and feast him and besides promise and pretend I know not what and all to cover and conceale their divelish entent In this like thirdly this yong man and these And not in this kind onely of outward dissembling but in a worse kinde of religious hypocrisie 2. Sam. 15.8 He made a religious vow it lay on his conscience he could not be quiet till he had got leave to goe pay it and then even then went he about all his villanie And was it not so heer He so holy as to a sermon he must needs to GOD'S word no remedy he might not be from it in any wise and that when he trusted the deadly blow should have beene given In this like And yet fifthly the same man like Absalon when he was in Gessur Absalon in Gessur and this in Italie as devout at his masses then as he was heer zealous for his excercise of the word Alike at both as they served his turne Like in this too And last of all in this too that for all this goodly maske of religion when he saw his treacherie was discovered Chap. 15.10 as Absalon blew his trumpet so he was content to uncase himselfe and to rush forth and appeare for such as he was In which act he perished as Absalon got in his heart that Absalon got in his onely that was a dart and this was a dagger For sure being thus like in their conditions and in so many circumstances besides pittie but they should be like in their ends too And they were And that so they were is the matter of the publique gratulation of this day of the day of the weeke all the yeare long of this the day it selfe specially above all that the prayer and prophesie of Cushi tooke place his prayer heard his prophesie fulfilled no lesse in these yong men then in that no lesse in the enimies of our King Iames then in his Lord King David In the treasons little difference or none in the Deliverie some difference but all for the better For first in farr greater perill was His Majestie farr greater then ever was David 1. David was but pursued but He was even caught and within I know not how many locks and doores 2. David was all the while without the reach of any blow how neer the blow was to His breast it is hable to make any man chill but to thinke 3. David had his Worthies still about him The King was in torculari solus in the very presse alone vir de gentibus and not one of his people to stand by or assist Him Esai 63.3 4. That David was delivered it must be ascribed to the providence of GOD but in that it was a fought field his armie must take part of the praise It was another manner of providence that was shewed heere of a more nere regard of a more strange operation I dare confidently affirme it I may well I'â—m sure GOD'S hand was much more eminent in this then in that prayâ—â—â— His name for it 5. And last of all David heere heard of his delivery by 〈◊〉 Ours saw it himselfe and yet I cannot tell well what to say the danger was so gâ—eat and the feare must needs be accordingly whither it had not beene to be wished that some Cushi had rather brought tydings of it then He seene it Himselfe But 〈◊〉 it pleased GOD so from heaven to shew Himselfe in it if ever He did in any and though with some feare yet without any harme dulcis laborum praeteritorum memoria David heard his Segnius irritant Ours saw his oculis subjecta fidelibus the impression of joy was the greater and did worke both the stronger and the longer The stronger in a votive thanksgiving then undertaken The longer in the continuall renâ—wing it not onely from yeare to yeare but from weeke to weeke all the yeare long And what shall we say then What but as Ahimaaz before at the 28. Ver. Blessed be the LORD his GOD that hath this day given sentence for him upon those that rose up against him And then secondly with Cushi So be it to all the rest as it was with these Though it be to goe into mount Ebal let us not feare GOD goeth before us and sayth it before us let us not make danger to goe after and to say after Him 1 They be His enimies so proved say we boldly So pâ—rish all thine enimies ô Lord. 2 They be enimies of mankind in being enimies to them by whom order and peace is kept in mankinde and without whom there would in mankinde be nought but confusion The Serpent's curse be upon them and let their heads be trodd to peeces 3 They be Sion's malignant enemies Let them be as grasse upon the house-top as those that perished at Endor and became dung for the earth Let them be as stubble scattered as waxe melted as smoke driven no man can tell whither Let them perish perish as Siscra and Oreb as Absalon Iael's hammer on their heads Gideon's axe on their necks Ioab's dart in their hearts One nay three one for the enimies of GOD another for the enimies of mankinde a third for the enimies of Sion Let Cushi be both Priest and Prophet this his prayer never returne empty this his Prophesie never want successe Psal. 21.1 And Let the King ever rejoyce in thy strength ô Lord Let Him be exceediâ—g glad of thy Salvation Ever thrust Thou back his enimies and tread them downe that rise up against Him Let their swords goe through
he passed over to the latter part of the verse and when there was none els to doe it He tooke the matter into his owne hands Himselfe held the assise found him guilty gave order for his excecution sent up one to doe it and one that formerly had beene his speciall friend and if I be not deceived sworne brother as Iâ—ab to bring Absalon to his end that destroyed him for not hearing destroy not And yet the goodnesse of GOD stayed not heere neither but where in the text in Saul's case there was but one blow one danger one delivery In this there were no lesse then three one after another First came Abisai he and his armed man GOD delivered him Then came the other the Master of the mischiefe then bewrayed and as one bewrayed desperately set GOD againe delivered him Then last of all and that was worst of all came the popular tumult whose rage knowes no reason who as they Num. XVI called Core and Dathan the people of the Lord so these little better and even then also did God by his mighty providence turne away the destruction This in the text was soon done a few words and away This of the day it was long first and much adoe yet it was done the longer and the more the more is God to be magnified for it And when all was done there he that was saved was but Saul but heer envie flatters not but if envie it selfe should speak it would say Major Saule hîc a greater then Saul eny For the territorie of the least of your kingdomes was greater then that of his And melior Saule hîc a better then Saul was heere saved better without all comparison So the beginning was as they made account Conclusit Deus inimicum nostrum The end was as it prooved Conclusit Deus inimicos Domini Regis GOD made a conclusion of their wicked premisses and their wretched persons all at once So the conclusion was Ne perdas to the King and Non insons to the children of perdition Now to that GOD that when You were shutt up forsooke You not but delivered You à malitiâ diei hujus à Daemone meridiano that in the depth of all Your danger when there was no tongue on earth could say Ne perdas said it from heaven and sayd it thrice over for that His threefold deliverie render we threefold thankes and praise thrice blessed be His holy Name for it And He grant that this lesson of David's may take deep root in all our hearts that there may never be a Quis in Israël to lift up his hand to the like action all may be quit none found guiltie ever of so foule a crime None on Abisai's side to make any such motion all of David's mind to mislike it to say Ne perdas Ne perdas though it be Saul But for David Neperdas is not enough To Him and such as He is let us with one voyce crie Hosanna not onely not destroy but Hosanna Lord save Lord prosper Lord add dayes to his dayes that his yeares may be as many ages And as this day thou didst so still and still prepare thy loving mercie and truth that they may preserve Him even for ever and ever A SERMON Preached before the KING'S MAIESTIE AT HOLDENBIE on the V. of AVGVST A D. MDCX. I. CHRON. CHAP. XVI VER XXII Nolite tangere Christos meos Touch not mine Annointed HEERE is a Speech but we know not Whose nor to Whom nor yet well concerning Whom onely concerning certaine Persons whom the Speaker whosoever He is calleth His Annointed It behooveth us to know these three who they be The person whose the speech is Persona loquens He that saith Meos Him we finde at the foureteenth verse Ipse est Dominus Deus noster He is the Lord our GOD GOD it is that speaketh heere He that challengeth them for His by calling them Mine The persons to whom in the verse before Non reliquit hominem He leaveth not a man So it is to all in generall but specially to some more quicke of touch then the rest whose fingers are never well till some way or other they be touching whom GOD would not have touched The persons concerning whom whom He stileth His Annointed will fall out to prove the Princes of the earth We must not say it but proove it say it now proove it anon Now as if some body were about to offer them some wrong heere commeth a voice from heaven staying their hands and saying See you touch them not Quos Deus unxit homo ne tangat Whom GOD hath annointed let no man presume to touch Of which it may well be said as the Psalmist saith to us every day Hodiè si vocem To day if ye will heare His voice harden not your hearts and ye may For as this day now ten yeeres from the same Person and the same place a like voice there came concerning His Annointed in whose presence we stand That GOD would not have His Annointed touched this Text is a witnesse and this Day is a witnesse The Text dixit the Day factum est Referred unto the Text next before 1. Sam. 26.9 Touching the same point when time was in this place you heard Ne perdas you shall heare it againe now but from an higher person under a streicter charge and with a larger compasse The person higher for that was David Sedecce major Davide hîc but behold a greater then David is heere This is no voice on earth neither of Prophet nor Apostle we now heare Audivi vocem de coelo We heare a voice from heaven And thence neither of Saint nor Angell but of GOD himselfe To shew His care of them His Annointed He would have none give the charge about them but himselfe Himselfe in person Non alienae vocis organo sed oraculo suae from none other but from His own mouth The charge streicter for there it was Destroy not the worst that could be Heere it is Touch not the least that may be and so even that way amended much The compasse larger That was to Abishai but one man and it was concerning Saul one King onely and therefore it was in the singular Ne perdas This is Nolite and Christos the number altered of a larger extent farre even to All men concerning All his Annointed Nolite in the plurall that is None of you Christos in the plurall that is None of them Them not touched not Any of them You not touch not Any of you Non reliquit hominem He leaveth not a man but forbiddeth All. Now out of this plurall you may deduce any singular Out of Christos any King Out of Nolite any party Out of Tangere any hurt and so not any man to doe any hurt to any His Annointed This Text the first and great Commandement concerning this point A Commandement it is and I may safely say Primum magnum mandatum The first and great
Commandement touching the safeguard of Princes The first For as the verses before shew it was the first given in this kinde and that before all other in the Patriarch's time long before Moses under the Law of Nature The greatest not onely because it is of the greatest in heaven and concerning the greatest in earth but for that it is the originall maine precept touching Princes and their safety or as the phrase is the fundamentall Law upon the which all the rest are grounded unto the which all the rest reduced and from the which all the rest derived David's Destroy not is but an abstract of this Touch not Aske him what Text he had for his Ne perdas hither he must come this must be it and none other This Nolite tangere is the maine wing of protection Ne perdas or any other particular is but a feather of it The Division To see that parts of it A Precept it is and negative and the negative precept is of the nature of a fence and the fence leadeth us to the thing fenced First of all then we take it in sunder in the midst meos whose the fence is and then Nolite tangere as it were a circle or fence round about them Christos meos hath in it two things Not only the parties whom they should not but the reason why they should not touch them Not touch Whom not touch His Annointed And why not touch Even because His Annointed In Christos meos taken together are the parties non tangendae Againe in Christos meos taken in sunder and weighed apart are two reasons couched de non tangendo Why not touched first they be His And secondly what of His His Annointed These two be two severall His Annointed is more then His for all that be His be not Annointed 1. His alone were enough that they be His they pertaine to Him and so He to see them safe 2. But then besides they be the very choise and chiefe of His His Annointed and so â— more speciall care of them then the rest And then from the nature of the word not onely His Annointed Vncti Eius but CHRISTI Eius His CHRISTS which is the highest degree of His Annointed for higher then that ye cannot goe And last what that is that maketh them thus His Annointed to know whether they may be stripped of it or no. Then come we to the Circle or Fence and that we may divide too for Nolite tangere is a double fence 1 from the act 2 and from the will Touch not so we read where the touch the act is forbidden Nolite tangere so read the Fathers where the will to touch is forbidden likewise Nolite that is Have ye not the will not so much as aâ— inclination to doe it So both the act and will of touching is restrained the act in tangere the will in Nolite In the former we are to take the extent of Tangere and Christos 1. To what matters Tangere will reach 2. In how many points to Christos And in the latter to what persons in Nolite And so see we the summe of the Text which is sufficient enough to keepe Kings from touching if it selfe might be kept untouched but as the times are the Text it selfe is touched there needs a second Nolite tangere for it To that end then to see the Text safe and well kept the three persons in it all to ioyne together Kings touching whom and Subiects to whom and GOD himselfe by whom it is given in charge And if the two former doe their parts GOD will not faile in his Let me add one thing more That this Text besides that it is a Commandement it is also a Thankesgiving But both have but one errand the King's safety A Commandement it is from GOD the very stile the moode Nolite giveth it for no lesse And a Thanksgiving it is to GOD for it is a verse of a Psalme of a Halleluja-Psalme of the first Halleluja-Psalme there be twenty of them in all this is the first of them all A Commandement it is for it is proclaimed with sound of trumpet and that by Banaiah and his companie And a Thankesgiving it is for it is sung with solemne musique by Asaph and the Queere at the sixth and seventh verses before It is both and both waies we to have vse of it First as of a Commandement from GOD to teach us this duty towards GOD 's Annointed I trust we will performe better duties to them then this but whatsoever we do besides what good we doe them Ne noceat not to touch them to do them no hurt And never so much need of this doctrine as now when by a late heavy accident we see wretches there are dare attempt it And other and they the more wretches of the twaine that did dare to avow it Did dare I say for now they would seeme to disavow it but so poorely and faintly as all they say may hold and yet another like act be done to morrow And then secondly as a Thankesgiving to God who hath set the print of this commandement upon this day in cutting short this day two wicked Imps that went about to breake it by touching and more then touching the Lord 's Annointed And never were we so much bound to doe it as this yeare For that this yeare upon this fresh occasion truly we may say He hath dealt thus with us Psal. 147.20 Non taliter fecit omni Nationi He hath not so dealt with all Nations nor hath every King found Him so gracious Others have not in theirs I speake it with compassion we have in ours I speake it to our comfort and to the praise of God Both these waies Christos meos Christos meos who â—hey be AN honourable Title to beginne with and beginne with it we must the very Grammar Rules lead us to it Annointed is but an Adjective we are to seeke the Substantive for it But besides we are to find who they be whom we are not to touch lest we touch them unawares And as well that we may know the right and do them their right as that we may discerne them from the wrong for wrong â—here be that call themselves Christos Domini whom the Holy Ghost never christned by that name Marke 13.21 As of CHRIST himselfe many come and say Ecce hîc est CHRISTVS ecce illîc Heer is CHRIST and there is CHRIST and deceive many So of these Christs heer likewise See heer is Christus Domini and there he is and no such matter Our first point then is to know who they be Patriarchs Christi Domini These in the Text heer were the Patriarchs it cannot be denied They be set downe by their names Abraham Isaac Iacob touching whom primâ intentione this charge is given that they be not touched And let not this seeme strange For in the first world the Patriarchs were principall persons and as
two things they take for granted 1 One that destroyed they must be no lesse punishment serve 2 The other that it should be by fire They make no question of these two nor so much as consult with Christ of them 1 whither it be meet they were destroyed 2 then whither fire were not a fitt kind of death for such They runne away with these two and passe sentence upon them Die they must die they must and then limit the kind being heretiques best even burne them and make no more adoe They onely advise with Christ about the meanes whence they will have their fire and â—ow Whence from heaven how by dicimus And hitherto the case like 〈◊〉 to be destroyed both by fire both upon one pretense they and we Now they â—â—eak companie Iesus's Disciples and Iesus's Societie For when it comes to the means Iâ—sus's Disciples will take no indirect course do it like Disciples or not at all They will go to worke on GOD 's name call it downe not conjure it up from heaven His owne sphere not from any infernall place not rent the earth to bring it up Saint Iohn as an Eagle flyes up to the clouds not like a Mold warpe creeps into a vault â—o do it De coelo do it like Prophetts not like incendiaries fetch fire the wrong way The like may be said of Dicimus not from heaven by any optique instrument as some had before that time fired whole navies no but onely by Dicimus saying the word and no more No powder but from the clouds no match but their tongue No Vis fodimus to pickaxes to digg nor botes to carrie nor traines to kindle it but Vis dicimus by way of miracle or not at all This the motion Now to the Warrant A good Warrant will do well Christ without it they know likes of nothing done 2 The Warrant The quo Warranto to winne Christ to be willing to obtaine His fiat they alleadge one would think a good one 1 Sicut fecit so no noveltie a precedent for it 2 and sicut fecit no lesse Prophet then Elias They had seen him but lately they did the more easily call him to mind Moses they saw then too but they could not serve themselves of him He was taken out of the water No good sicut for them Exod. 2.5 that were about fire-works And He was the meekest man on earth and it was no meek matter Num. 12.3 and so he no meet man for the purpose they were about Elias is Scripture as well as be the authoritie of so great a Prophet is enough to do no more then he did upon lâ—ke occasion Nay not like heer the occasion is greater behold Plus quà m Elias a greater then Elias suffereth disgrace heer and therefore sicut Elias is but reasonable And heer againe our Motioners will fall short too For if the motion to Christ had been Vis fodimus whom would they have alleaged whose example or authoritie sicut fecit Who who ever did the like Which of the Prophetts or Patriarchs Their motion must have been without a sicut fecit For the matter all is one saith Sanders all one Elias when he commanded fire from heaven might even as well have commaunded any on earth Runne upon them runne them through had as great power over the metalls on earth as over the Elements in the skie And it is like enough if Sanders had lived till Anno Domini M D C V. and had been consulted with he would have said streight All one Elias might as well have bidd put fire under the Towne from beâ—â—ath as lett fire fall on the Towne from above But by his leave there is great ends betweene these For first Elias must doe as his Commission was to doe it 〈◊〉 heaven He might not enter-line his Commission and putt in by metalls 〈◊〉 gun-powder or what he listed And againe who sees not that Elias's fire and Samson's Foxes are not all one Iud. 1â— 4 Psal. 18.14 Eph 6.16 GOD 's arrowes as lightning from heaven and these tela ignita Satanae Sathan's traines and fire-workes from under the ground In one the hand of GOD must needs be in the other the paw of the devill the malice of man the furie or treacherie of forlorne creatures may have to place No such authoritie no such feare to touch the conscience as the act of GOD hath therefore that is not sicut Elias And lastly if it were yet is nothing gained by it Christ repeales it by and by and forbidds in this either the act 〈◊〉 spirit of Elias But now they that say thus not Magister dicito tu but Magister vis dicimus nos â—eele in themselves belike no lack of strength The Cardinall cannot say of them Id non fuit quia deerant vires that was not done because ther wanted force So that if 〈◊〉 they lost any of their due it was not because they lacked power to maintaine it Saiâ—â—â—aul denieth it flatly Having saith he in a readinesse 2. Cor. 10.6 vengeance against all disobeâ—ieâ—ce Had it had it in a readinesse and against all disobedience And sure they that could thus doe Act. 13.11.5.5 call fire from heaven strike Elymas blinde strike Ananias starke dead in an instant need not loose their interest which they had forsooth in this same temporall dominion for lacke of strength Now it is well knowne it was the case heere in the Text Discipulus potuit sed Magister noluit It was for want of vis this in the Text Vis of volo of will in CHRIST not for want of vis or vires power in them It went not by vires aderant vel deerant It went by Magister vis CHRIST 's will was wanting and nothing els That was their case heere who therefore because two things goe to the act 1 Their power and 2 CHRIST 's will howsoever they felt their owne power and themselves able to doe it yet would not doe it on their owne heads without His privitie or leave and so now they aske it Magister vis dicimus By which very manner of propounding it in this confident style it seemeth little doubt they made to carrie it cleere made full reckoning of CHRIST 's volo and that He would be moved with their motion III. Christs censure and rebuke of them And with their motion He was moved for it is said he turned with it but it was the wrong way At the turning it may be thought they looked for some good turne that CHRIST should have commended them and said I con you thanks I see you have care of my credit you are even worthy for it to sitt one on my right hand the other on my left for shewing your selves my Champions your motion is good forward with it But it falls out His turning is the wrong way He turned on the left side To rebuke them This CHRIST did Now I will tell you what He should
worse for the soule therefore simply worse Worse for that would have wasted but to the ground and there left but this should have fetched up foundations and ground and all Worse certainly for that should have consumed but Samaritans onely but this for the good of the Catholique cause Samaritans and Iewes both Yea such as themselves were Disciples and Iames and Iohn too if they had been there for companie Worse for this had the shew of an example Sicut fecit Elias but ours Sicut fecit who Not Sicut fecit Elias No Sicut without example Never the like entered into the heart of any that carried but the shape of a man So still the advantage on our side Now for the deliverie when all is done that which was saved heer was but a poore towne without a name I should much wrong that famous Assembly and flower of the Kingdome if I should offer to compare it with that either in quantitie alas like little Zoar to great Ninive or in qualitie when in ours to say nothing of the rest One there was more worth then ten thousand such as they 2. Sam. 18.3 we have good Scripture for it These heer were rebuked but verbally on earth Ours really rebuked from heaven Really rebuked in their intention by miraculous disappointing the execution And themselves put to a foule rebuke besides GOD first blowing their owne powder in their faces to write their sinne there and after making their bowells their mercilesse bowells to be consumed with fire within the very view of that place which they had meant to consume with fire and all Vs in it CHRIST came to save us There be manifest stepps of His comming Apparant first in that He made them they could not conteine their owne spirits but brought them out by their owne dicimus made them take penn and paper and tell it out themselves and so become the instruments of their own destruction which is the worst of all Againe He came when He gave His Majestie understanding to read the riddle of so soon as the letter is burnt to construe the dialect of these unknowne spirits and pick it out of a period as dark as the cellar was dark where the powder lay There is but one comming in the text He came not to destroy but to save Heer were two in ours both commings of CHRIST 1 He came not to destroy but to save us in mercie 2 He came not to save but destroy them His second comming in judgement To conclude This one notable difference there is on our side They should have been destroyed by miracle and we were saved by miracle The right hand of the LORD brought it to passe which is of all others Psal. 118.16 the most welcome deliverance And shall I then upon all this make a motion Master wilt thou we speake to these whom thou hast delivered that seing thou tookst order the fire should not ascend to consume them they would take order their prayers may ascend up and as the odours of the Saint's phialls burne before Thee still and never consume but be this day ever a sweet smell in Thy presence Their fire they came to put under the earth CHRIST would not have burne another fire He came to put upon earth Luke 12.49 and His desire is that it should burne even that fire whereon the incense of our devotion and the same fire of our praise burne before GOD and be in odorem suavitatis We were appointed Eph. 5.2 â—o be made a sacrifice If Isaac be saved shall nothing be offered in his stead Shall we not thank GOD that he was better to them then Iames and Iohn and to us better then those were that will needs thrust themselves to be of His societie That when this dicimus was said of us too stayed it at dicimus and never lett it come to perâ—icimus miraculously made knowne these unknowne spirits that He turned and rebâ—ked the motion and the spirits that made it that He came once and twice to save 〈◊〉 and destroy them If we shall let us then do it let our soules magnifie the Lord Luke 1.46 and our spirits rejoyce in Goâ— our Saviour that the beginning of the Text and of our case was fire to consume them in the first verse that the end was non perdere sed salvare in the last Such may ever be the end of all attempts to destroy us So may He come still and still as heer He came never to destroy ever to save us And as oft as He to save us so oft we to praise Him And GOD grant that this answer heer of CHRIST may serve for a determination of this case for ever and every Christian be so resolved by it as the like never come in speech more by any dicimus But if as we know not what spirits are abroad that every destroying spirit may be rebuked and every State preserved as this town heer was and as we all were this Day And ever as He doth save still we may praise still and ever magnifie His mercie that endureth for ever Psal. 136.1 Amen A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the V. of November A. D. MDCXII LAMENT CHAP. III. VER XXII Misericordiae DOMINI quia non sumus consumpti quia non defecerunt miserationes Ejus It is the Lord 's mercies that we are not consumed because His compassions faile not THE verse is not amisse The booke suits not so well For this joyfull day of our great and famous Deliverance CHRIST 's Luk. 7.32 tibijs cecinimus is more meete then Iohn Baptist's Planximus and David's harp then Ieremie's Lamentations This I know commeth to your mindes at the mention of this melancholique booke But yet if we weigh our case well not what it fell out to be but what it was ment to have beene the very booke will not seeme so out of season For this very day should it not have beene a day of lamentation to the whole land was it not so marked in their â—â—lendar And they had had their wills would they not have given matter of mâ—king a booke of Lamentations over this State and that another manner Book 〈◊〉 more and with longer Chapters then this of Ieremie's By the mercie of GOD it proved otherwise But what shall we so entend the day what it is as we forgett what it was like to have beene No the booke and the verse Iuxta se posita will do well one sett out the other as the blacke-worke doth the white The Booke putt us in minde but for GOD 's mercie in what case we might have beene The Verse by GOD 's mercie what we are And even to thanke Him that our lott was to hitt the verse and misse the booke to fall within the one and without the other The truth is I had a desire That Misericordiae Domini might have their day and this day I thought to dedicate chiefly to
for all Deus saith the Church thâ— â—inth Sunday after Trinitie qui Omnipotentiam Tuam parcendo maximè miseâ—anâ—â— manifestas GOD which shewest thine Almighty Power most chiefly in shewâ—â—g mercie 〈◊〉 to keepe us to the letter Super above is either 1 reall or 2 locall 1. Reall 〈◊〉 Sâ—ul above the people higher by the head and shoulders then any of them 2. 1 Sam. 10 2â— Luk. 19.4 〈◊〉 as Zachee though low in stature â—et above in the top of a Sycomore tree Mercie is it selfe highest We will soone end this point by the heavens 1 Above really the uppermoâ—â— of all His workes His mercie saith the CVIII Psalme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and that Psal. 108.4 â—ith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great way above the heavens and if above them above all under them 〈◊〉 it selfe highest 2. Above locally 1 In place And it hath the highest place of all above all the precedence before all The highest place The Arke was on earth the figure of the spirituall heaven Over it were the Cherubins Above upon the top of their wings was the Mercie-Seat there fitts Mercie in the highest place of all 2 In praecedence As the highest place above all so the precedence before all In GOD 's owne stile framed and proclaimed by Himselfe Exod. 34.6 Exod. XXXIV consisting of thirteen titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 measures or degrees next after the LORD GOD the very first is this word heer And take this withall that of the thirteen nine of them belong to Mercie that proportion it hath that so it may have the super every way From this place it hath over all and by GOD 's appointment it tooke it not it selfe we gather the place it hath in GOD 's esteeme That which one most setts by he setts by himselfe and next to himselfe ever the deerest the neerest still GOD by thus setting it next to Him None between GOD and it in His Style shewes plainly what vertue it is He loves above all and what vertue He commends to us above all To us all but specially to them that are above all To be super Omnia in them that be super omnes As the nobler the Nature and the neerer to God the more easie ever to take the impression of it To hold you no longer in this first It is one of God's Titles Melchisedek first gave it Him Altissimus Gen. 14.19 As He Altissimus so Mercie altissima ever Altissima in Altissimo the highest Vertue in Him that is most High Rom. 9 â— which is God above all to be blessed and to be blessed for this above all And this for super above 2. Super Over But there is more then so in it Super is over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is over all All that are above are not over It is not above onely as an Obelisk or Maypole higher then all about them but have neither shadow nor shelter no good they do Mercie hath a broad top spreading it self over all It is so above all as it is over them too As the vault of this Chappell is over us and the great vault of the Firmament over that The super of latitude and expansion no lesse then of altitude and elevation And this to the end that all may retire to it and take covert It over them and they Esa. 32.2 under it Vnder it under the shadow of it as of Esaiâ—s great Rock in the wildernesse Dan. 4.12 from the heat Vnder it under the shelter of it as of Daniel's great Tree from the tempest Super omnia Over all Psal. 104.24 Over all his works now O Lord saith the CIV Psalm how manifold are thy works We shall never get through halfe of them God knowes Non est pertransire infinitum We will contract them thus take the two Extreames so shall we take in all betwixt them Over all that is none of them all so high but as high as they be they need come under it Nor none of them all so mean but as meane as they be they are not left out one way or other within it under it all So we divide His works into His OPERA and His opuscula and Over both it is 1. All His works His OPERA Iob. 15.15 Rom 9.23 Gen 32.10 None so high None on earth not his Saints who of all on earth have the super are of highest perfection In them he found no stedfastnesse Iob XV. they be Vasa misericordiae all If you will take it with Iacob's staffe he saith minor sum cunctis he is under them under them all Not in Earth then No nor in heaven Neither heaven it self nor the brightest part of heaven the starrs they are not cleane in His sight they also need it Nay not the Angells Iob 15.15 Iob 4.18 the very brightest of them all In them He found Pravitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somwhat amisse even in them So over them too they need it The very Seraphin have somthing to cover As for the Cherubin they will sett Mercie a seat upon the top of their wings So glad and faign are they to have it over them All the tongues of Saints and Angells must say this Verse with us Misericordiae Domini super omnia opera Ejus Both say it for both need it And if both they I would faign know who needs it not 2. All His Opuscula Now as none so high None of His Opera His Folio-Works So none so meane none of His opuscula but over them too As His art no lesse wonderfull in making the Ant then the Elephant So His care no lesse over the one then over the other Naâ—â—ras rerum minimarum non destituit Deus The very minims of the world 〈◊〉 Mercie leaves them not destitute Not the wild Asses Psalm 104 11.147·9 Mat. 10.29 without a place to quench 〈◊〉 thirst Not the young Ravens crying on Him Not the Sparrow of halfe a farâ—hing let ts not them light on the ground without His providence Even these even such His mercie is over also It is not Pallium breve the Mantle is wide enough it leaves none out None out What say you to hell and those there Not them Nazianzen that had the honour to be called the Divine of his time thinks it may be maintained Not them and so do the Schoolemen all inasmuch as even there Mercie moderates too That it is not with them there as it might and should be but tolerabilius easier then they do deserve by much None no not in that place Luke 12.47 though beaten with many stripes yet not with so many as the qualitie of his offense in rigour of Iustice would require This is sure Deus praemiat ultra punit citra God ever rewards beyond but punishes on this side short still of that we deserve that His very punishment is tempered with mercie that even in His wrath
then the shovell and the Spade crying out at the houre of death both of the uncertainty of their riches of the uncertainty of the estate of their soules too This point this is a point of speciall importance to be spoken of by me and to be thought of by you I would GOD you would take it many times when GOD shall move you into sad consideration With a great affection and no lesse great truth said Chrysostome that heaven and earth and all the creatures in them if they had teares they would shedd them in great abundance to see a great many of us so carelesse in this point as we be It is the hand of the LORD and it is His gracious hand if we could see it that He in this manner maketh the world to totter and reele under us that we might not stay and rest upon it where certainty and stedfastnesse we shall never find but in Him above where onely they are to be found For if riches being so brittle and unsteady as they be men are so mad upon them if GOD had setled them in any certenty what would they have done What poore man 's right what widowe's copie or what Orphane's legacie should have been free from us The Iâ—I Point Trust in God Well then if riches be uncertaine whereto shall we trust If not in them where then It is the third point Charge them that be rich in this world that they be not high-minded neither trust in the uncertenty of riches but that they trust in GOD. It is the third point of the Charge in generall and the first of the affirmative part and conteineth Partly a Homage to be done for our riches to GOD and that is trust in Him And partly a rent charge layd upon our riches which is doing good And indeed Psal. 37.5 no other then David had said before Trust in the Lord and be doing good Saint Paul will batter down and lay flat our Castle but he will erect us another wherein we may trust Yea indeed so as Salomon did before setteth up a tower against the tower the Tower of the righteous which is the Name of the LORD against the Rich man's tower Pro. 18.10 which is as you have heard before his riches In stead of the Worldling's saith which is to make money an article of his faith teacheth us the faith of a Christian which is to vouchsafe none but GOD that honour Even so doth the Apostle heer and that for great reason Nam qui vult securus sperare speret in Eo qui non potest perire He that will trust and be secure in his trust let him trust in Him who himselâ—e never failed and never faileth those that put their trust in him in whom is no uncertainty Iam. 1.17 no not so much as any shadow of uncertainty Trust in him by looking to Him first yer we admitt any els into our conceipt and by looking to Him last and not looking beyond him to any as if we had a safer or trustier then He. And that because he is the living GOD as if he should say That you phaâ—sie to your selves to trust in is a dead idoll and not a living GOD and if ever you come to any dangerous disease you shall find it is an idoll dead in it self not hable to give it selfe life much lesse to another not hable to ransome the bodie from the death â—uch lesse the soule from hers not hable to recover life when it is gone nay not hable to preserve life when it is present not to remove death nay not to remove sicknesse not any sicknesse not the gout from your feet not the palsie from your hanâ—s nay not so much as the ache from your teeth not hable to add one haire to your head nor one haire 's bredth to your stature nor one houre to your dayes nor one minute to the houres of your life This moath-eaten God as our Saviour CHRIST calleth it this canker-eaten God this God that must be kept under locke and key from a thiefe trust not in it for shame O let it be never said the living trust in the dead Trust in the living GOD that liveth himselfe nay that is life himselfe in His Sonne that was hable to quicken himselfe and is hable to quicken you of whose gift and inspiration you have already this life by whose daily spirit and visitation your soule is preserved in this life in this mortall and corruptible life and of whose grace and mercie we looke for our other immortall and aeternall life Who not onely liveth but also giveth you c A living and a giving God that is that liveth and that giveth of whose gift you have not onely your life and terme of yeares but even also your riches themselves the very hornes that you lift so high and wherwith unnaturally many times you push against Him that gave them He giveth for the earth was the Lord's and all that therein is Psal 24.1.115.16 Ag 2.9 till the earth he gave unto the children of men And silver and Gold were the Lord's till not by a casuall scattering but by his appointed giving not by chance but by gift He made them thine He gave them â—â—ou broughtest none of them with thee into the world thou camest naked He gave them and when He gave them He might have given them to thy brother of low estate and made thee stand and ask at his door as He hath made him now stand and ask at thine He giveth you riches you get them not it is not your own wisdome or travaile that getteth them but His grace and goodnesse that giveth them For you see many men of as great understanding and foresight as your selves want not onely riches but even bread It is not your travaile except the Lord had given them Eccle. 9.11 all the early up-rising and late downe-lying had been in vaine It is GOD that giveth make your recognisance it is so for feare lest if you denie Dominus dedit Iob 1.21 you come to affirme Dominus abstulit GOD teacheth it was He that gave them by taking them away This is Saint Paul's reason let us see how it serves his conclusion to the overthrow of our vaine pride and foolish trust in them If it be gift Si accepisti quid gloriaris 1. Cor 4.7 be not proud of it And if it be gift He that sent it can call for it again trust not in it Who giveth us all things c All things spirituall or corporall temporall or aeternall little or great from the least and so upward from the greatest and so downward from panem quotidianum a morsell of bread to Regnum coelorum the Kingdome of heaven He giveth us all even unto Himselfe yea He giveth us himselfe and all and more we cannot desire Why then if He give all all are Donatives all that we hold we hold in franck almoigne and no other tenure
things you ought to part with something and the more you part with the liker ye become to Him that giveth all things If he have given you to enjoy you ought to receive others into the fellowship of the same joy and not to think that to do others good is to do your selves hurt If plenteously He have given you you ought to be plenteous in giving and not when the Lord hath his Epha great wherein He hath mete to you to make your Hin small whereby you measure to the poore turning the plentie of heaven into the scarsitie of earth Thus doth the Apostle fetch the matter about and thus doth he inferre your doing good to these little lambes and such like out of GOD 's doing good unto you And that which he inferreth he doth exceeding fitly and sheweth great art and learning in it For speaking of enjoying his very last word he is carried in a very good zeale and affection to the rich of this world to desire of GOD and to entreat of them that they may not have onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that is enjoy them for a season Heb. 11.25 but that they may enjoy them for ever not onely for a few yeares or weekes or daies we cannot tell well which but from everlasting to everlasting And that is by doing good So enjoy that we may do good too To say truth Saint Paul could not better devise then heere to place it For our too much enjoying eateth up our well doing cleane Our too much lashing on in doing our selves good maketh that we can do good to none but our selves Our present enjoying destroyeth our well doing utterly and consequently the aeternall enjoying we should have of our riches As Pharao's leane kine dâ—voured the fatt Gen 41.4 and it was not seene on them so doth saith Basil our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our riotous mispending where we should not eat up out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Christian bestowing where we should and a man cannot tell what is become of it Very well and wisely said that Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride is prodigalitie's whetstone and it setts such an edge upon it in our enjoying that it cutts so deepe into our wealth and shares so much for our vaine and riotous enjoying that it leaves but little for our well-doing Looke how the trust in GOD and the trust in riches are sett one against another heere by the Apostle so are our high minds and our doing good One would not thinke it at the first but sure so it is we must have lower minds and lesse pride if we will have more good works and greater plenty of well-doing You may therefore enjoy your wealth that is true but you must also take this with you you must do good with it and learne of the Apostle there be two uses of your riches and that therefore GOD hath given them 1 To enjoy 2 To do good not to enjoy only but to enjoy and to do good Enjoying is doing good But not to our selves onely but by doing good heere Saint Paul meaneth to do it to others that they may be the better for us The very same two doth Salomon in very fitt termes sett downe that Water is given into our cisterne 1 that we may drinke of it our selves 2 that our fountaines may flow out Pro. 5.15 and they that dwell about us fare the better for them Matt. 12.42 The very same two doth a greater then Salomon our SAVIOVR himselfe compt of too for of his purse we read He had these two uses to buy that He had need of himself and to give something to the poore It is good reason that man consisting of two parts the soule and body Ioh. 13.29 the body only should not take up all but the soule should be remembred too Enjoying is the bodie 's part and well-doing is the soule 's your soules are suiters to you to remember them that is to remember well-doing which is the soule 's portion Remember this second the other I doubt not but you will remember fast enough This was the use of our SAVIOVR CHRIST 's purse and if yours be like His this must be the use of yours also For surely it is greatly to be feared that many rich at this day know not both these indeed know no other use of their wealth then an Oxe or an Asse or other brute beasts would know to have their crib well served sweet and cleane provender of the best in the manger and their furniture and trappings fitt and of the finest fashion No other then the Glutton did to go in soft linnen and rich silke and to fare deliciously every day Or then the other his pew-fellow Luk. 16.19 that professed it was all the use he compted of and therefore we see he saith to his soule Eat thy fill soule and drink thy fill fill and fatt thy selfe and enjoy this life Luk. 12.19 never looke to enjoy any other We must learne-one use more one more out of our charge and consequently When we looke upon our sealed summes our heapes of treasure and continuall commings in thus to thinke with our selves This that I see heere hath GOD given me to enjoy but not onely for that but to do good with also The former use of my riches I have had long and daily still have but what have I done in the other The rich men in the Gospel they had the same they did enjoy theirs but now it is sure little joy they have of them why for want of this other Abraham he did both he enjoyed his riches heere and now another an aeternall joy of them Yea he received Lazarus into his bosome Why he received him into his bosome and cherished him and did good heere on earth And so did Iob and so did Zachaeus Now good Lord so give me grace so to enjoy heere that I lose not my endlesse joy in thy heavenly kingdome Let me follow their stepps in my life with whom I wish my soule after death These things are good and profitable for the rich oft to thinke on Well then if to do good be a part of the Charge what is it to do good It is a positive thing good not a privative to do no harme Yet as the world goeth now we are saine so to commend men He is an honest man he doth no hurt of which praise any wicked man that keepes himselfe to himselfe may be partaker But it is to doe some good thing what good thing I will not answer as in the Schooles I feare I should not be understood I will go grossely to worke These that you see heere before your eyes to do them good to part with that that may do them good use the goods that you have to do but that which sundry that have heertofore occupied those roomes where you now sitt whose remembrance is therefore in blessing upon earth and whose names are
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
that this nipping at this Name of CHRIST is for no other reason but that we may have some honour our selves out of our righteousnesse Bellarmine doth disclose as much and doth not sticke in plaine termes to avow it For in answere to that argument which is alledged by us that after we are acquitt of our sinnes at this barre and that onely for Christ our onely righteousnesse we are received into GOD'S favour and made his Children by adoption and then have heaven by way of inheritance He answereth directly Their meaning is not to content themselves with that single title of inheritance but they meane to lay claime to it duplici iure That is not onely titulo haereditatis De Iustifi 5 3. but iure mercedis too And thereof he giveth this reason Quoniam mâ—gis honorificum est habere aliquid ex merito For that it is more for their honour to have it by merit For so saith he CHRIST had it and they must not behinde him but goe even as farre as He did So that it seemeth He is resolved that rather then they will lose their honour CHRIST must part with a peece of His Name and be named Iustitia nostra onely in the latter sense Which is it the Prophet after in the twenty seventh Verse of this Chapter setteth downe as a marke of false Prophetts that by having a pleasant dreame of their owne righteousnesse they make GOD'S people to forget His Name As indeed by this meanes this part of CHRIST 's Name hath been forgotten And so much doth Pighius confesse Dissimulare non possumus hanc vel primam doctrinae Christianae parâ—â—â— obscuratam quà m 〈…〉 magis â scholasticÃs spinosis plerisque questionibus that this being the very chiefe part of Christian doctrine hath rather beene obscured then received any light by the Schoolmen's questions and handling of it As much to say as they had made the people in a manner to forget this Name 2. Our Benefit Now as to call Him by this Name is a Dutie so to call him by it is an Vse likewise and a Benefit there is which we receive by it For calling Him by that Name which GOD hath prescribed and which therfore is to him most acceptable we shall not doe it for nought for he will answere us answere us and answere for us for us as an Advocate in our Cause So calleth Ezekias to him Domine vim patior responde pro me Esa. 38.14 So King David reposeth himselfe Thou shalt answere for me O Lord my God Psa. 38.15 And this shall he in all things wherein we shall need him but above all in that which concerneth his name in particular to be our righteousnesse against sinne and that before the righteous judge And even so doth Ieremie teach us to pray unto him O Lord our misdeeds testifie against us Chap. 14.9 yet deale thou with us according to thy Name Which is Iehova iustitia nostra In Thy Name we are justified deale Thou with us according to Thy Name and justifie us 1. Cor. 6.11 Our sinnes are forgiven for thy Name 's sake Deale Thou with us according to thy Name and forgive us our sinnes Et noli ita reminisci peccatum nostrum ut velis propterea oblivisci Nomen tuum Let not the remembrance of our sins make thee forget thine owne Name And this if we doe thus if we call on him Fidelis iustus est He is faithfull saith Saint Iohn and just to forgive as our sinnes 1. Ioh. 1.9 to justifie us and to be our righteousnesse For so is his Name and he beareth not his Name for nought And this if we doe and if he be our Righteousnesse as we may say in respect of his other Name with the Prophet â—ooke Thou upon us and be mercifull unto us as thou usest to doe unto those that love Thy Name so may we in respect of this goe further and safely say Esto Iustata Psal. 119.132 fac iustitiam esto iustitia intra in iudicium cum Servo tuo For with this Advocate with this Righteousnesse with this Name we may without feare appeare before the King executing iudgement and iustice So for that dutie which we are bound to acknowledge we have this benefit which we shall be sure to receive the greatest benefit that can be received for importance in it self and the greatest in respect of the most dreadfull place and time wherein we shall need â—o receive it wherin heaven and earth and all in them shall not be hable to stand us in stead but IEHOVA our Righteousnesse only And this is the view of his Name wherby we are to call him as well for our dutie to it as for our benefit by it which is that the Prophet by his Ecce willeth us to behold and the summe of this Scripture A SERMON PREACHED AT WHITE-HALL upon the XV of November AN. DOM. MDCI. MAT. CHAP. XXII VER XXI Reddite ergo quae sunt Caesaris Caesari quae sunt Dei Deo Give therefore to Caesar the things which are Caesar's and to GOD those things which are GOD's WHich XXII of Matthew in effect is nothing els but a Chapter of Controversies with the Seducee Ver. 23. with the Pharisee Ver. 22. with the Scribe Ver. 34. and heere with the Herodian Wiâ—h the Saducees of the Resurrection Wiâ—h the Pharisees of the great Commandement With the Scribes of the Messias All worthy to be weighed and all at other times commended by the Church to our consideration This heere in this The Herodian was a Politique and his question according about a secular point Licetne solvere The case standeth not in this as it did in the other The Pharisees and Saducees had no further end but to set him on ground and so to expose him to the contempt of the people The Herodians had laid a more daÌ„gerous plot they came with 〈…〉 saith Saint Luke 〈◊〉 2â— 2â— Vt caperent cum c to catch him by catching someâ—hat from him whereby they might lay him fast and draw him withi◠〈◊〉 of the state It stood our Saviour upon to be well advisâ—◠〈◊〉 â—â—cape this sâ—are thiâ—â—â—ayd for him which accordingly He doth leaving them in a 〈◊〉 and withall under one leaving us a patterne that he is no 〈◊〉 but a friend to Caesar and a friend in this speciall point of his 〈◊〉 That there is no duty no not in this kind but Christ saith of it Reddite willeth and commaundeth it to be Rendred That so kâ—â—wing what CHâ—ISâ— held we may make it our Tenet and both 〈…〉 in opinioâ— and hold us to it in practise for ever At or about the birth of CHRIST this came to be first a question anâ— so from thence still remained So that it was very meere Christ should resolve it Luc. 2.1 At his birth was the great Taxâ— of the world under Augustuâ— which being a new imposition and never
heard of before fell out to breed much matter of question Two sorts of men taking two severall parts about it Act. 5.36.73 There is in Act. 5. mention of Iudas of Galilee that rose in the daies of tribute He it was that held touching the Taxe Quod non The people of God Abraham's seede free borne they to be charged with taxes by a stranger a heathen an idolater No rather rise and take armes as Ieroboham did The People's eares itched after this doctrine The best religion for the Purse is the best for them and they ready to hold with Ieroboham or Iudas or any that will abrogate payments And now though Iudas was taken and had as he deserved and after his execution pay it they did though with an ill will yet the scruple of this question remained in mens minds still they continued irresolute touching the right of it As indeed in no one thing men are ever so long in resolving Still there were that muttered in corners Iudas was right Tribute was but a meere exaction Men indeed of tomultuous Spirits but in shevv zealous preservers of the People's liberties vvhom they called Gaulonites On â—he other side Herod and they that were toward him being all â—hat they were by Caesar to make the tribute sure worke they held that 〈◊〉 onely Tribute but whatsoever els was Caesar's His quae was quaecunqâ—â— He could not have enough not till he had quae Dei too The Roman Monarchie pâ—icked fast toward this point Divisum imperium cum Iove was received at this time with great applause Caesar and Iupiter at halves halfe GOD. Not long after full out a God Edictum Domini c the edict of our Lord God Domitian And this was not a peece of Poetry but we finde in the Iewish stone Petronius in good earnest sought to bring in Caligâ—la's image into the Temple of God and called for not onely Tribuâ—â— but sacrifice for Caesar. Now them that thus in derogation of the People's libertie held this part they termed 〈…〉 were men for Herod's turne And thus held this Question 〈◊〉 have we both sides and both their abettours Of which the People inclined to the Gaulonite and liked them better the Statesmen and Officers tooke part with the Herodian Now come they to CHRIST to receive His resolution which part He will take to It is for them a very Quodlibet If to reteine the People's favour to avoid their out-cry he speak but doubtfully of Caesar's tribute habetur propositum they have what they would It is that they came for to bring him in disgrace with the State and in danger of his life Thus would they fain have had it and therefore which truly they could not as by this answer it is too plain untruly they suggested We found this man denying to pay tribute unto Caesar. But if this hitt not Luc. 23.1 if he be for the tribute yet will it not be from the purpose they shall set the people as good as a wasps nest upon him they shall subject him to their clamour and obloquie He that must be their MESSIAS must proclaime a Iubilee must cry No tribute Otherwise he is not for them if he betray them to the servitude of Tolls and Taxes away with him Not Him but Iudas of Galilee So have they him at a dangerous Dilemma Imagining he must needes take one part But that was their error For CHRIST tooke a way between both For as neither part is simply true so is there some truth in both Therefore he answers not absolutely as they fondly conceived he needs must but with a double Quae as indeed he should which was not the answere they looked for But it was such as they missed their purpose and knew not how to reprove it The summe whereof is That CHRIST is neither Gaulonite nor Herodian Nor no more are Christians Gaulonites to deny Caesar his Quae nor Herodians to grant him GOD 's and leave GOD none at all But ready to acknowledge what due is to either both of Faith to GOD and Allegeance to Caesar and that in every point and even in this here of Licetne solvere The substance of which answer is the maine ground of all Iustice Suum cuique Let every one render to each that which is his And if to every one then to these two great ones Caesar and GOD. To Caesar Caesar's Due to GOD GOD ' s. Vpon which two Dueties by vertue of this Text there goeth forth two degrees for all the world to be taxed 1. The first taxing to be for Caesar and his affaires 2. The like taxe to be levied for GOD and for His. For though many other dutis be due to both and to be rendred to them both yet the matter of principall entendment in this place is Ostende mihi numisma matter of payment These be the two Capitall Points Wherein The Division l. Of the joynt and mutuall consistence of Caesar and of GOD. 2. That there are among the things we have certaine of them things of Caesar's Certaine others things of GOD'S 3. That these things are to be rendred and given 4. What these things are that are Caesar's in this kinde and what those that are GOD'S that we may pay each his owne I. Câ—sar and God jâ—yntly FRom this happy conjunction of these two great Lights Caesar and GOD heere men togither linked with this Copulative Caesari and 〈◊〉 and both in compasse of one Period against the Gaulonite of our Age the Anabaptist who thinketh they are in opposition the whole heaven in sunder and that GOD hath not his due unlesse Caesar lâ—y downe his Scepter That Caesar and GOD CHRIST and a Christian Magistrate are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible that they stand aloof and wil not one come neer another Heere is a Systafie a Consistence they will stand togither well both they and their duties as close as one Verse one breath one period can joine them To see then this paire thus neer thus coupled thus as it were arme in arme togither is a blessed sight Not heere onely to be seene but all the Scriptures through with like aspect Heere in one Gospell Caesar and GOD. Exod. 20. Before in one Law GOD providing as for his owne worship so for their honour that are set over us In one Verse the Prophet joyneth them Pro. 24.21 My Sonne Feare God and the King And in one Verse the Apostle sorteth them 1. Pet. â— 17 Feare GOD honour the King So GOD and CHRIST the Law and Gospell the Prophets and Apostles fetch not their breath come not to a full point till they have taken in both Sure it is CHRIST and Belial agree not 2. Cor. 6.11 and as sure that they are the children of Belial that have no part in David that is the lawfull Magistrate by Sheba's case 2. Samuel 20.1 This is enough to shew God impeacheth not Caesar nor God's due Caesar's right Either permitteth others interest and
Trumpetts and being made to use them to these ends These three 1 The Instrument 2 The End for which 3 The Party to whom Now to marshall these in their right order 1. The end is to be the first Sapiens semper incipit à fine saith the Philosopher A wise man beginns ever at the end for that indeed is Causa causarum as Logique teacheth us the cause of all the causes the cause that setts them all on working 2. Then next the Instrument which applieth this power to this end 3. And so last the Agent who is to guide the Instrument and to whom both Instrument and Power is committed 1. The End for which this Power is conveyed is double as the subject is double whereon it hath his operation 1 The Camp and the 2 Congregation On either of these a speciall act exercised To remove the Camp To call together the Congregation One for Warre the other for Peace That of the Camp hath no longer use then while it is warr GOD forbid that should belong nay GOD forbid it should be at all The best removing of the Camp is the â—â—mooving of it quite and cleane away But if it be not possible if it lie not in us Rom 12.18 to have peace with all men if warre must be heer is order for it But the calling of the Congregation that is it that is to continue and therefore that which we to deale with The calling of the Congregation as in the two next verses either in whole or in part either of all the Tribes or but of the chiefe and principall men in them A power for both these And in a word a power generall for calling Assemblies Assemblies in warre Assemblies in peace Assemblies of the whole Assemblies of each or any part 2. This Power to be executed by Instruments the Instruments to be trumpets two in number those to be of silver and both of one entire peece of silver 3. This power and the executing of it by these Instruments committed to Moses First he to have the making of these trumpets Fac tibi then he to have the right to them being made Eterunt tibi then he to use them to call the Congregation and if need be to remove the Camp None to make any trumpet but he None to have any trumpet but he None to meddle with the calling of the Congregation or removing the Camp with them but he or by his leave and appointment Wherein as we find the Grant full so are we further to search and see whether this Grant tooke place or no Whether as these trumpets were made and given to call the Congregation so the Congregation from time to time have been called by these trumpets And so first of the granting this Power to be executed and then of the executing this Power so granted So have we two Subjects the Camp and the Congregation Two Acts to Assemble and to Remove Two Instruments the two silver Trumpets Two Powers to make them to owe them being made for the two acts or ends before specified First for calling the Assembly and then for dislodging the Camp And all these committed to Moses The summe of all is the establishing in Moses the Prerogative and Power of calling and dissolving Assemblies about publique affaires Then GOD spake to Moses c. IF we be to begin with the End the End is Assembling Assembling is reduced to Motion Not to every motion but to the very chiefest of all Assembling a motion extraordinary as that which draweth together all and so at once moveth all For as in the Soule when the mind summoneth all the powers and faculties together Or in the body when all the sinewes joyne their forces together it is ultimum potentiae So in the body politique when all the Estates are drawen together into one it is nixus rather tâ—en motus a maine sway rather then a motion Or if a motion it is Motus magnus no common and ordinary but an extraordinary great Motion Such a motion is Assembling and such is the nature of it Yet even this great and extraordinary as it is such and so urgent occasions may Yet necessaâ—y and do dayly arise as very requisite it is such Meetings there should be very requisite I say both in Warre and in Peace both for the Camp and for the Congregation The ground wherof seemeth to be that power dispersed may do many things For the Camp but to do some it must be united Vnited in consultation For For the Congregation that which one eye cannot discerne many may Vnited in action For many hands may discharge that by parts which in whole were too troublesome for any But Action is more proper to Warre that is the Assembly of Fortitude And Consâ—ltation rather for Peace that is the Assembly of Prudence And in Peace chiefely for making of Lawes For that every â—an is moâ—e willing to submitt himseâ—f to that whereof all do agree The whole Camp tâ—en 〈◊〉 it iâ— assembled will be the more suâ—ely â—â—â—â—ified And the whole Congregation when it is assembled wâ—ll be the more soundly advised And hereby it commeth to passâ— Especially for this land of Britaâ—ne Noc aliud adversus validissimaâ— gentâ—s pro nobiâ— vtilius quà m quòd in commâ—â—â—e nâ—n consulunt Rarus ad propulsandum commune periculum conventus Ita â—um singuli â—ugâ—â—nt unâ—versâ— vincâ—ntur In vita Agrie Necessarie for the Church that there ever hâ—â—h and ever will be great use of calling Assemblies 〈…〉 add yet one â—â—ing â—urtâ—er â—o bring it home to our selves There is no people under heaven may 〈◊〉 speake for the use of Assemblies then we There was noâ—hing that dâ—d our 〈◊〉 the Britâ—inei more hutt saith Tacitus of them nothing that turnâ—d â—â—em to greater prejudice then this one Thâ—t they met not they consulted not â—n common but every man ran a course by himselfe of his owne head And this 〈◊〉 â—he greatest advantage the Roman had of them they were not so wise as to 〈◊〉 â—hat good theâ—e was in publique conventions Therefore great use of Assemâ—â—ies may we say of all others Noâ— if they be needfull for the Camp and for the Congregation as it is a Civill body 〈◊〉 not buâ— I may add also every way as needfull for the Congregation properly so 〈◊〉 that is the Church The Church hath her Warrs to fight The Church hath heâ— Lawes to make Warres with heresies wherein experience teacheth us it is matter of lesse difficultie to raze a good Fort then to cast downe a strong imagination and more easie to drive out of the field a good army of men then to chase out of mens minds a heape of fond â—pinions having once taken head Now heresies have ever beene best put to flight by the Churche's Assemblies that is Councels as it were by the Armies of GOD'S Angels as Eusebius calleth them De vita Constantini lib. 3. cap. 6. yea it is
as well as the Church All shall be gathered even the Godds even the whole Synagogue of them into this Synagogue at last So this first shewes them Their Godshipps give them no immortalitie Godds but mortall temporall Godds they be The other is of judging That as they have no exemption from the first statute * Heb. 9.27 Statutum est omnibus semelmori So neither from the second God Iudges they are called to accompt Et post mortem judicium They be Dij sub Iudice They be not Godds absque aliquo computo reddendo When they have done Iudging others they shall come to be judged themselves Dij caduci Dij judicandi Godds that shall fall Godds that must come to judgement From neither of these shall their Godhead excuse them These two then sever them from the first GOD the Aeternall GOD and the Sovereine Iudge of all And shew the one their judging that their Glorie is not aequall the other their falling that their Mâ—jestie is not co-aeternall that so they may understand themselves aright And now to standing and judging either of them apart by it self 1. Severally The first Act. The Metaphor of standing Standing first The members of man the eye hand and foot and the acts of them seeing doing standing are not in GOD to speake properly only by them is noted in GOD the officacie of those acts and members By the eye his knowledge by the hand his Power by the foot his Presence 1 God's presence The meaning then is first that GOD is present It is not enough for him to looke downe from heaven and behold us afarr of but he comes and stands heere And not as in the Canticles Behind the wall Cant. 2.9 and lookes in by the grates but it is even in the Assembly it selfe even in the place where the Godds are Present Why what great matter is that Where is He not present Not as every where a Ierem. 23.24 Heaven and earth he 〈◊〉 the earth is his footstoole where then stands He not Indeed GOD is present in all places yet not in all a like b Esai 63. â— But in a more speciall manâ—â—r In some by a more speciall proâ—ence therein other some And among all and above all there is here the Godds 〈◊〉 togither For though GOD be both in 〈◊〉 and earth yet we say which are in heaven intending that there he is 〈◊〉 a for more high glorious prefece And so heer is He in 〈…〉 sort For no where on earth doth 〈…〉 and shew forth iâ— sâ—lfe aâ— in a well ordered Assembly 〈…〉 Two or three 〈◊〉 Christians be togither in his name 〈…〉 â—iddst of theâ— when thâ—ee or foure hundred and those 〈…〉 ordinarie persons but of Hiâ— owne name Godds even a whole Câ—nâ—â—â—gation of them Of Hiâ— Naâ—e and in His Name too are togither in most solemne manner assembled and to doe His worke shâ—ll â—e not much more be there and in a much more excellent mannâ—r of presence tâ—â—ssist them Yes sure it toucheth his providence in the highest deâ—râ—â— â— Goddâ— Attentâ—â—◠〈◊〉 â—hen And secondly the manner of his presence standing And 〈…〉 a word of Site Standing is a a site and it is the site of Attentiâ—◠〈◊〉 â—hen we sit and heare ought that we would listen better to up 〈◊〉 and leave sitting So doe we without the occasion usually â—â—en to stirr up our selves For sitting we may fall on sleepe This to shew we shall not neede to say to him heer as in another Psalme they doe Psal. 〈…〉 Vp Lord why sleepest thou For he stands and they never sleepe The truth is to be present as good be absent if we doe not intend This then sheweth GOD is so present as he is also attentive nothing passes but Deo astante attestante but he is an eare nay an ey-witnesse nay more then that a heart-witnesse of all 1 God's Perseverance Stands then and thirdly the manner of his standing Which is as is observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is not the ordinarie word for standing when one flitts so stands as he will remove no but as one fixed not to start It is Statio militaris this that pitch about their standard not to remove thence but still to mainteine and keep their standing So he where you leave him you shal be sure to find him He makes it his rest means to stand it out to the very last These three 1 Presence 2 Attendance 3 Perseverance be in this standing of his Present for he stands and standing marks marks and will marke from the beginning to the end So we not to conceive of him 1 as if he were away 2 or here stood and noted not 3 or did for a time but would leave off and give oâ—er and nor stand it out This for standing IV. 2. The lattâ—r Act. God's judging He not onely â—â—andâ— And so long as it is but Standing and no more it is no great matter So 〈…〉 them to go on quietly trouble them not And indeed so long as GOD doth no more he may be said to stand and but even to stand But sait◠〈◊〉 when he hath done standing he hath not done Stay a while you shaâ—◠〈…〉 so stands as he will judge also before he have done 〈…〉 The Congregâ—â—iâ—â— will not alwaiâ—s siâ— nor GOD alwaies stand VVhen â—hat is over and past the Prophâ—t heâ—r begins to set him up a State to erect Him a Throne to sit downe and jâ—dge in And then lo the courses will 〈…〉 sitt now â—nd he stâ—â—d 〈◊〉 will sit then and we all shall 〈…〉 his Iudgement-seat 〈…〉 His first 〈…〉 judicabiâ— to have his But â—y this we see as before I told you while he stood So while he stood he stood attentive Dan. 5.25 he stood attentive He stood not like an idol was all the while no idle stander by or looker on but as the Writing was on the wall Mene Mene he told and numbred and Tekal Stetit cum staterâ He weighed and pondered well every Motion that was made every Bill that was read every Consent or otherwise passed upon it And weighed withall whence every of them proceeded whither from a dutifull regard of him and his Presence or otherwise for some by-respect of our owne Stetit ut testis as a Witnesse he stood Sedet ut Iudex Now sitts as a Iudge and will give his doome accordingly And upon whom will he give it Not upon the meaner sort The Persons He will judge the Godds Deos. upon inferior persons but even upon the greatest Vpon Deos the Godds themselves For even to them doth this his judgement extend They that sit and judge others shall then stand and be judged themselves They be Godds but he is Deus Deorum Psal. 50.1 They are Iudges but he Iudex judicum Iudex judicum and judiciorum both Iudge of judges and of Courts and even of
tongue praise charitie and our hands spoyle those that need our charitie God forbid And now most glorious Bounty and Communication and Distribution what shall I say of thee but that thou art Vita Sanctorum the very life and joy and delight of all Saints and when Saints must leave this life and all things els leave them and they leave 〈…〉 yâ—t thou leavest them not but art Comes defanctorum the unseparable companion of the dying For of all that a man hath there is nothing that shall accompaniâ— him to the Tâ—ibunall of the great Iudge â—f the quick and the dead but Peccata et 〈◊〉 opera Sins and good workâ— and then it will appeare that the voice of a few good works done â—or Christ's 〈◊〉 will speake lowdeâ— and plead harder and more effectually for us then all our glorious words and professions 〈…〉 â—oâ—ng good and distributing is not onely profitable but admirable also 〈…〉 and wants of others it selfe is bettered and it becomes beautifull â—span it is enriched by others poverty by 〈…〉 strong the hearing of burdens aâ—â—olls and lifts it up and therein of all other it is happie de spinâ—s colligit â—rvis it does that which Christ denies to be feisable it gathers grapes of thornes and sweetest consolation out of greatest miseries and that which is contrary to all Nature and Naturall reason ex agro sterilissimo pauâ—ertatis messem copiosissimam â—lligit ouâ— of the most barren field of poverty it reapes the most plentifull harvest And heerin are these two Vertues most to be admired Misericordia miseriam aliâ—rum facit nostram Mercy makes other men's miseries and calamities to be our owne and Charitas facit bâ—na nostrâ— proximorum Charity makes our goods to be our Neighbour's If a traveiling man were heavy loaden were it not a great and happy ease for him if his fellow traveilor would beare part of his burden And Divitiae on us Riches is a heavy load it presses downe many so much that they are never able to clime up to heaven What is then to be done Da partem comiti give thy companion the poore man a part with thee thou shalt refresh him that is weary of his wâ—â—ts and thy selfe shalt run most lightly and nimbly to heaven gates And now if thou wilt do as my Text teacheth that is to do good and distribute yet take these few rules in thy way they will make thee to make the more and better speed First do it Voluntariè willingly not by compulsion as if it were a grievous taxe or ceaze for GOD more regards thy affection then thy gift the widowe's two mites more then great heapes of treasure and why GOD is Ponderator spirituum non panis aut monetae GOD is a weigher of spirits rather then of bread and mony 2. Do it hilariter cheerfully for thou well knowest what GOD loves most that is a cheerfâ—ll giver He doth not respect Quid what it is that thou givest but Ex Quanto the cheerfull heart it comes from 3. Do it Affabiliâ—er with kind words and faire language Not of a wearinesse to be rid of a beggar as the unjust Iudge righted the importunate widow but out of compassion to relieve him And certenly when there is Pietas in re Compassion and piety in the deed non sit in verbis contumelia though thou give him good counsaile yet load him not with reproaches and contumelies upbraid him not with his wants or diseases for GOD might have turned the tables and made him as rich as Abraham and thee as poor infirme as Iob or Lazarus 4. Do it Festinanter speedily for Blessed is he that considers the poore and needy and prevents his petition For this is indeed to give twice to give quickly to have his mony or his bread prepared and ready at his hand as more ready to give then they to ask And this is indeed Quaerere pauperes quibus benefacias to seek and search for poore to whom thou maist do good and know withall that Abraham's speed to entertaine CHRIST and his Angells made sinum Abrahae receptaculum Lazari Abraham's bosome to be the receptacle and place of Rest to Lazarus as well as Lazarus's patience advanced him to Abraham's bosome And 5. Do it Humiliter in all humilitie Vt eluas peccatum non ut corrumpas Iudicem to Redeeme thine owne sinnes by thine Almes as Daniel said to Nebuchodonozor but not to corrupt thy Iudge that thou mayst sinne more freely more securely For GOD is like to heare the lowdest cry and it may be the cry of thy sinne may decry or cry downe thine Almes and the scale of sinn may make thine Almes to be found too light Againe take I beseech you these things into your consideration First Quis petit Who it is that asks an Almes of thee Thou takest it to be the poore man but thou mistakest it It is Deus in paupere Christus in paupere GOD thy Creator and Christ thy Redeemer in the poore man and doest thou hoard up for thy wife or thy child or thy servant that will spend it in ryot Et negas Creatori vel Redemptori and doest thou deny to GOD thy Creator and Christ thy Redeemer that bought thee with His owne bloud and life Secondly Quid petit what it is that he doth aske in short Suum non tuum He asks not thine thou hast onely the use and dispose of it but he asks his owne and what hast thou that thou hast not received even to thy selfe thy soule and thy body all the gifts of Nature and all the gifts of grace And when all is said this is indeed all Da quod dedi give me that I first gave thee a fruit of mine own tree I bestowed it on thee Da et Reddam give me but some crumms some dropps out of thy heape out of thy fountâ—ine I will repay it 〈…〉 â—â—bitor erâ— give me any part I will 〈…〉 to thee upon my 〈◊〉 promise to repay it in heaven 〈…〉 Ad Quid To what 〈◊〉 doth GOD aske thee by the poore man to 〈◊〉 himselfe No 〈…〉 borrow of thee and be assured he 〈…〉 paymaster he will restore to theâ— aâ— hundred fold And wilt thou lend to a 〈…〉 for ten or right in the â—â—â—dred Et Deo non accommodas and wilt thou 〈…〉 to thy Creator and 〈◊〉 who will give an everlasting waight of glory for thy crummes and 〈◊〉 And fourthly 〈…〉 qui petit what will he give thee that now beggs of thee For thy 〈◊〉 bâ—ead and meate he will make thee partaker of the Feast of the Lamb and 〈◊〉 dropps of water he will crowne thee in the kingdome of glory pro 〈…〉 torrens vâ—luptatis for a cup of cold water water the common elemen◠〈…〉 water that cost thee not the charge of fire to warme it there is a 〈◊〉 â—ay a very sea of all pleasures provided for thee for all aeternity 〈◊〉 good then and distribute but
sweet bread all sinceritie and truth and hold their Passe-over in levin or not at all Antichrist's goat may be so eaten The lamb CHRIST cannot To the lamb's nature that is sincere nothing so contrarie as this 3. The leviâ— â—f comâ—anie â—â—rrupt in lasâ— to meane speake or deale vn-sincerely You see a levin of Doctrine and Life that is the levin of the Gospell A third there is the lâ—vin of the Epistle and that is of Corrupt companie and that is in very deed the lâ—vin of this Text. For when the Apostle would have this levin heere purged what meanes he To have the incestuous Corinthian removed and cast out of the fâ—llowship of the faithfull by the Censures of the Church True but those not in every mans power But this is To avoid and shunne them and their companie so we may and so we are bound to cast them out There is very great danger in persons so levined great scandal even to the well disposed but farre great danger to the most that will soone take this lâ—vin Our nature is apt to take it it is easily fermented that way As much good leviâ— as will serve three pecks so much evill will doe more then serve three bushells and never leave till it have sowred them all That except this be looked to all the rest will be to small purpose In Reliâ—ion Now when Saint Paul speakes of persons thus levined he meanes not onely such as are lewd of life tainted that way but even such also as are unsound in matter of Religion and have a soure savour that way Heere to the Corinthians he would have the incestuous person cast out Gal. 5 3.â— c. 9. with his levined life But to the Galathians after he presseth the same point against another kinde such as levined the Gospell with MOSE 's câ—râ—moâ—ies 12. and so corrupted the truth in Religion and them he would have cut of both Coâ—inthian and Galathian levin both must out And marke upon the same reason both and in the very same words That a little levin doth not a little hurt but otherwhile Gal. 5.9 maâ—reth the whole batch of brâ—ad Evill doctrine is against Truth Evill life against walking in the truth Evill companie will bring us to both Therefore away with them but away with this especially If they will not purge out their levin purge them out And that especially against this Feast in the nature whereof there is a contrarietie to all levin Now then this is our Conclusion Come we must and Itaque celebremus This is our Caution Thus we must come Non in fermento sed azymis If we say it skills not whither we come Itaque meets with us If we say it skills not how we come Non in fermento meets with us too It is with us heere as with â—he Prophet Hos. 7.1 when we would heale one the other breaketh forth If we presse Non in fâ—rmento we lose Itaque epulemur they come not at all No Feast If we vrge Itaque epulemur they come how levined and unlevined all clap them downe together We need a Quomodo intrasti huc to keepe some backe And yet we need a Compelle intrare Matt. 22.12 â—uk 1â— 23. to bring others in But the manner but the caution remember that The maine conclusion is that we come The other we must not leave undâ—ne But this peremptorily we are bound to doe The Apostle binds us to doe it The time to doe it now For if this follow CHRIST is offered Therâ—forâ— we are to come to His fâ—ast This wiâ—l follow as strongly CHRIST is now offered therefore let us now come Goe by degrees The Christian Passe-over our Passe-over a time it must have sometime it is to be kept We would doe it at that time when it were best for us to doe it When bâ—st for us to doe it but at the time He did it Himselfe And that did He even at this fâ—aâ—t now Now then at this fâ—ast it is most kindly to doe it most like to please Him and to prosper with us And indeâ—d if at any time we will doe it Quando Pascha 〈◊〉 in Paâ—cha what time is the Pasâ—e-over so proper as at the fâ—ast of the Paâ—â—e-â—vâ—r 〈…〉 quando tempus imâ—olandâ— When the time of His receiving as at the time of His ofâ—â—ring Therfore they both the feast the lamâ— have onâ— nâ—me to shew the neer coniunction that should be betweene them When the daâ— câ—mmeth to remember what was done on the day and so what we to doe on that day Pasâ—â—a quod celâ—bramus to put us in minde of Pascha quod epulamur For tell me will the saâ—rifiâ—e commâ—moâ—ative or the sacrament communicative ever fall more fit then when that was offâ—red which we are to commemorate and to comâ—unicate withall Is not the fittest time of doing it the time when it was done of Hoc facite then when Hoc factum est So that without any more adoe the seâ—son it selfe pleadeth for this effectually And now is the time of Exâ—uâ—gaâ—e for our â—odies thâ— corrupt humours that levin it now we cast them out Anâ— why not now likewise tâ—ose that ly sâ—urâ— in our soules And even Nature's Paâ—â—e-oâ—â—r the genâ—rall Pâ—â—e-ovâ—â— is even at thiâ— time both in heaven and earth Above in heavâ—n where the 〈◊〉 haâ—ing 〈◊〉 over all the sigâ—es is come about and renewes his course at the first signe in the 〈◊〉 And beneâ—th in earth from the sharp time of winter and fâ—rmentiâ—g time of the eâ—rth to the râ—newing sweet time the time of the Sâ—â—ing wherein thâ—re is 〈…〉 in nâ—ture it selfe And why should not the Passâ—-over of grace be now likâ—wiâ—e in sâ—ason and have due concurrence with nature Sure all agree wâ—ll if we but agree our selves Anâ— if we agree for our parts to doe the daye 's duty CHRIST will not be behind with His tâ—e day's benefit But during our time and in the hower of death be our true Passâ—-ovâ—r shielding us from all deadly mis-happs while we heere live and giving us a sure and safe passage at our end even a passage to the last and great Paâ—se-over of all the truth of that whâ—reof theirâ— was the shaddow and ours the image now For we have not yâ—t done with our Laâ—b nor the work of this Paâ—se-ovâ—r is not yet fully accomplished There is a further matter yet behind for as this feast looâ—eth back as a mâ—â—oriall of that is alreadie past and done for us so doth it forward and is to us a plâ—dge of another and a better yet to come The fâ—ast of the marriagâ— of the Lamb heer Apoc 19.7 that is our Paâ—se-over where whosoever shall be a guest the Angells pronounce hâ—m happie and blâ—ssed for ever 9. That is the last and great Feast indeed when all Destroyers and all destructions shall cease and come to an â—nd for evermore and we heare that joyfull voice
Matt. 25.21 Tâ—ansi in gaudium Domini Passe over into the ioy of the LORD the ioyes of heaven Ioyes not mingled with any sourâ— levin as this world's ioy is but pure and entire nor transient as that of this world and ever flitting and forsaking us then soonest when we tâ—inke we have best hold of them but permanent and abiding still A Passe over that will never be passed over but last and continue a Feast to all eternitie Of that this heere is a pledge if we neglect it not as if it were not worth the taking And He that at this time gave us this pledge in His good time aâ—so bring us to the Passe-over whereof this is the pledge even to the never passing but everlasting ioyes and happinesse of His heavenly kingdome through the offering of His blessed SONNE the very PASCHAL LAMB To whom with c. A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XVIII of April A.D. MDCXIII being EASTER DAY COL CHAP. III. Igitur si con-surrexistis c. VER 1. If ye then be risen with CHRIST seeke those things which are above whâ—re CHRIST sitteth at the right hand of GOD. 2. Sâ—t your affeâ—â—ions or minds on things which are above and not on things which are oâ— the earth 〈…〉 of tâ—e â—â—urcâ— hath so disposed of her 〈…〉 gâ—eâ—t Fâ—astâ— as lightly the 〈…〉 wâ—at wâ—s done on the day 〈…〉 aâ—d the 〈◊〉 what is to be done 〈…〉 saith the 〈…〉 vos and you are 〈…〉 sâ—itâ— the Episâ—le 2. Thâ—t which is in the Gâ—sâ—ell is CHRIST'S Aâ—t whâ—t He did That wâ—ich in tâ—e Epâ—sâ—le our Agendum what we to doe 3. Or rather both ours 1 what He did matter of faith 2 what we to doe matter of duety our Aâ—â—â—dum upon His Act. Tâ—e Common sort looke to Eastâ—r day no further then Easâ—â—r-day fare and Easter-day day appareile and other use they have none of it The true Christian enquireth further what is the Agendum of the feast what is the proper Act of Easter-day The Church hath hers we have ours Nothing more proper to a Christian then to keep time with CHRIST to rise with Him this day who this day did rise That so it may be Easter-day with us as it was with Him the same that was the day of His be also the day of our rising The Summâ— Thus then it lieth CHRIST is risen And if CHRIST then We. If we so be then we seeke and that we cannot unlesse we set our minds To set our minds then On what On things above Which above Not on earth so is the Text but where Christ is And why there Because where He is there are the things we seeke for and heer cannot finde There He is sitting So at rest And at the right hand so in glorie God's right hand and so for ever These we seeke rest in eternall glorie These CHRIST hath found and so shall we if we make this our Agendum begin this day to set our minds to search after them Because it is to the Colossians the Colossus or capitall point of all is To rise with CHRIST That is the mayne point And if you would doe a right Eastâ—r-daâ—es worke doe that It is the way to entitle us to the true holding of the Feast That so we may these two Opera Paschalia are commended to us Things above 1 to make them our search 2 to fixe our minds on them These two we read quaerite sapiâ—e in the Imperative we may in the Indicative as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quaeritis as well as quaerite and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapitis as well as sapite If ye reade them imperative thus This ye are to doe to seeke to set your minds then be they in praecepto and per modum Officij by way of precept and in nature of a duety If you read them indicative thus If you be risen then you doe seeke and set your minds then they be in elencho and per modum signi by way of triall and in nature of a signe Both well and a good use of both The Division The Parts lye thus Two things are supposed Two other inferred And a third Two we are referred to or given hope of The two supâ—posed these â— Christ is risen 2 and We with Christ If ye be risen with Christ. The Two inferred these If risen then 1 to seeke 2 then to set our minds above on things there where Christ is The two he referreth to or giveth hope of Rest with Him in glorie 1 Rest to sitt 2 Glorie at the right hand And GOD maketh up all the perfect number of seven For aeternall is the rest and aeternall the Glorie that is at His right hand Hebr. 1. These we heard of at His Birth in the Epistle then This we heare of againe at His Rising Act. 1.11 or second Birth from the grave in the Epistle now This we shall heare of againe at His Ascension too This is remembred in all as the fruit of all at every Feast set before us as our hope and all we seeke To sit with CHRIST at the right hand of GOD. I. The two suppositions IF Ye be risen This seemeth prima sacâ—e to be but a single Supposition but being well looked into resolves into two risings 1 CHRIST'S and 2 Ours 3 He 1. Christ's rising and 4 we with Him Of which the first Christ's doth immutabiliter suâ—ponere His needs no If. It is not If Christ be but If we with Christ. For Christ is certainly Three hundred yeares the World opposed it thirteen hundred ever since the World hath supposed it And so let us and so passe to our owne and begin every yeare to lay our grounds anew every Easter to be teaching our rudiments over againe There is an If that supposeth but mobiliter may be or not be thereafter as we seeke and our minds be set But yet if ye marke it is not His supposed by it selfe and ours inferred upon His but ours supposed likewise His and ours both supposed under one under one and the same If. And as they are close lincked that one supposition serveth for them so are they woven togither that one Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holdeth them under one Si and one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both The Apostle hath framed a new word heer for the purpose con-surrexistis The resurrection we have heard of The con-surrection we are now to heare and take notice of To set our Suppose right I aske two questions 1 the one of these If you 2 the other of these If you be risen Si vos if you Why 2. Our Rising 1. Si Vos If you doth the Resurrection pertaine but to some certaine vos Is it not Si omnes concernes it not all As Christ died so is He risen for all and shall not all rise with Him What do we then do with Si vos Yes all rise with