by emission of beames from within And yet no man doubts whether he see or no. The holy Ghost shall tell you when he tels you the most that ever he shall tell you in that behalf That the Son is in the Father but he will not tell you how Our second portion in this Legacy of knowledge Incarnatio is That we are in Christ And this is the mystery of the Incarnation For since the devill had so surprized us all as to take mankinde all in one lump in a corner in Adams loynes and poysoned us all there in the fountain in the roote Christ to deliver us as intirely took all mankinde upon him and so took every one of us and the nature and the infirmities and the sins and the punishment of every singular man So that the same pretence which the devill hath against every one of us you are mine for you sinned in Adam we have also for our discharge we are delivered for we paid our debt in Christ Jesus In all his tentations send him to look upon the Records of that processe of Christs passion and he shall finde there the names of all the faithfull recorded That such a day that day when Christ dyed I and you and all that shall be saved suffered dyed and were crucified and in Christ Jesus satisfied God the Father for those infinite sins which we had committed And now Second death which is damnation hath no more title to any of the true members of his mysticall body then corruption upon naturall or violent death could have upon the members of his naturall body The assurance of this grows from the third part of this knowledge Redemptio That Christ is in us for that is such a knowledge of Christs generall Redemption of mankinde as that it is also an application of it to us in particular For for his Incarnation by which we are in him Cyril that may have given a dignity to our humane nature But Quae beneficiorum magnitudo fuisset erganos si hominem solummodo quem assumpserat salvaret What great benefit how ever the dignity had been great to all mankinde had mankinde had if Christ had saved no more then that one person whom he assumed The largenesse and bounty of Christ is to give us of his best treasure knowledge and to give us most at last To know Christ in me For to know that he is in his Father this may serve me to convince another that denies the Trinity To know that we are in Christ so as that he took our nature this may shew me an honour done to us more then the Angels But what gets a lame wretch at the poole how soveraign soever the water be if no body put him in What gets a naked beggar by knowing that a dead man hath left much to pious uses if the Executors take no knowledge of him What get I by my knowledge of Christ in the Father and of us in Christ so if I finde not Christ in me How then is Christ in us Here the question De modo How it is is lawfull for he hath revealed it to us It is by our obedience to his inspiration and by our reverent use of those visible meanes which he hath ordained in his Church his Word and Sacraments As our flesh is in him by his participation thereof so his flesh is in us by our communication thereof And so is his divinity in us by making us partakers of his divine nature and by making us one spirit with himself which he doth at this Pentecost that is whensoever the holy Ghost visits us with his effectuall grace for this is an union in which Christ in his purpose hath married himself to our souls inseparably and Sine solutione vinculi Without any intention of divorce on his part But if we will separate him à mensa toro If either we take the bed of licentiousnesse or the board of voluptuousnesse or if when we eat or drink or sleep or wake we do not all to the glory of God if we separate he will divorce If then we be thus come to this knowledge let us make Ex scientia conscientiam Enlarge science into conscience for Conscientia est Syllogismus practicus Conscience is a Syllogisme that comes to a conclusion Then only hath a man true knowledge when he can conclude in his own conscience that his practise and conversation hath expressed it Who will beleeve that we know there is a ditch and know the danger of falling into it and drowning in it if he see us run headlong towards it and fall into it and continue in it Who can beleeve that he that separates himself from Christ by continuing in his sin hath any knowledge or sense or evidence or testimony of Christs being in him As Christ proceeds by enlarging thy knowledge and making thee wiser and wiser so enlarge thy testimony of it by growing better and better and let him that is holy bee more holy If thou have passed over the first heats of the day the wantonnesses of youth and the second heat the fire of ambition if these be quenched in thee by preventing venting grace or by repenting grace be more and more holy for thine age will meet another sin of covetousnesse or of indevotion that needs as much resistance God staid not in any lesse degree of knowledge towards thee then in bringing himselfe to thee Doe not thou stay by the way neither not in the consideration of God alone for that Coeli enarrant all creatures declare it stay not at the Trinity Every comming to Church nay thy first being brought to Church at thy Baptisme is and was a profession of that stay not at the Incarnation That the Devill knowes and testifies But come to know that Christ is in thee and expresse that knowledge in a sanctified life For though he be in us all in the work of his Redemption so as that he hath poured out balme enough in his blood to spread over all mankinde yet onely he can enjoy the chearfulnesse of this unction and the inseparablenesse of this union who as S. Augustine pursues this contemplation Habet in memoria servat in vita who alwayes remembers that he stands in the presence of Christ and behaves himselfe worthy of that glorious presence Qui habet in Sermonibus servat in operibus That hath Christ alwaies at his tongues end and alwaies at his fingers ends that loves to discourse of him and to act his discourses Que habet audiendo servat faciendo That heares Gods will here in his house and does his will at home in his owne house Qui habet faciendo servat perseverando who having done well from the beginning persevers in well doing to the end he and he onely shall finde Christ in him SERMON XXXI Preached at S. Pauls upon Whitsunday 1629. GEN. 1.2 And the Spirit of God moved upon the face of the waters THe
thereof does not wholly extinguish Grace nor grieve the Spirit of God in us And such sinnes God covers saies David here Now what is his way of covering these sins As Sin in this notion is not so deepe a wound upon God as Transgression in the other Covering so Covering here extends not so far as Forgiving did there There forgiving was a taking away of sin by taking that way That Christ should beare all our sins it was a suffering a dying it was a penall part and a part of Gods justice executed upon his one and onely Son here it is a part of Gods mercy in spreading and applying the merits and satisfaction of Christ upon all them whom God by the Holy Ghost hath gathered in the profession of Christ and so called to the apprehending and embracing of this mantle this garment this covering the righteousnesse of Christ in the Christian Christ In which Church and by his visible Ordinances therein the Word and Sacraments God covers hides conceales even from the inquisition of his owne justice those smaller sins which his servants commit and does not turne them out of his service for those sins So the word the word is Casah which we translate Covering is used Prov. 12.23 A wise man concealeth knowledge that is Does not pretend to know so much as indeed he does So our mercifull God when he sees us under this mantle this covering Christ spread upon his Church conceales his knowledge of our sins and suffers them not to reflect upon our consciences in a consternation thereof So then as the Forgiving was Auferre ferendo a taking away of sin by taking all sin upon his owne person So this Covering is Tegere attingendo To cover sin by comming to it by applying himselfe to our sinfull consciences in the meanes instituted by him in his Church for they have in that language another word Sacac which signifies Tegere obumbrando To cover by overshadowing by refreshing This is Tegere obumbrando To cover by shadowing when I defend mine eye from the offence of the Sun by interposing my hand betweene the Sun and mine eye at this distance a far off But Tegere attingendo is when thus I lay my hand upon mine eye and cover it close by that touching In the knowledge that Christ hath taken all the sins of all the world upon himselfe that there is enough done for the salvation of all mankinde I have a shadowing a refreshing But because I can have no testimony that this generall redemption belongs to me who am still a sinner except there passe some act betweene God and me some seale some investiture some acquittance of my debts my sins therefore this second beame of Davids Blessednesse in this his Catechisme shines upon me in this That God hath not onely sowed and planted herbs and Simples in the world medicinall for all diseases of the world but God hath gathered and prepared those Simples and presented them so prepared to me for my recovery from my disease God hath not onely received a full satisfaction for all sinne in Christ but Christ in his Ordinances in his Church offers me an application of all that for my selfe and covers my sin from the eye of his Father not onely obumbrando as hee hath spread himselfe as a Cloud refreshing the whole World in the value of the satisfaction but Attingendo by comming to me by spreading himself upon me as the Prophet did upon the dead Child Mouth to mouth Hand to hand In the mouth of his Minister he speaks to me In the hand of the Minister he delivers himselfe to me and so by these visible acts and seales of my Reconciliation Tegit attingendo He covers me by touching me He touches my conscience with a sense and remorse of my sins in his Word and he touches my soule with a faith of having received him and all the benefit of his Death in the Sacrament And so he covers sin that is keepes our sins of infirmity and all such sins as do not in their nature quench the light of his grace from comming into his Fathers presence or calling for vengeance there Forgiving of transgressions is the generall satisfaction for all the world and restoring the world to a possibility of salvation in the Death of Christ Covering of sin is the benefit of discharging and easing the conscience by those blessed helps which God hath afforded to those whom he hath gathered in the bosome and quickned in the wombe of the Christian Church And this is the second beame of Blessedness cast out by David here and then the third is The not imputing of iniquity Blessed is the man to whom the Lord imputeth not iniquity In this also Impute as in the two former we did we consider this Imputing and then this Iniquity in the roote and Original signification of the two words When in this place the Lord is said not to impute sinne it is meant That the Lord shall not suffer me to impute sinne to my selfe The word is Cashab and Cashab imports such a thinking such a surmising as may be subject to error and mistaking To that purpose we finde the word where Hannah was praying 1 Sam. 1.12 and Eli the Priest who saw her lips move and heard no prayer come from her thought she had been drunke Imputed drunkennesse unto her and said How long wilt thou be drunke put away thy wine So that this Imputing is such an Imputing of ours as may be erronious that is an Imputing from our selves in a diffidence and jealousie and suspition of Gods goodnesse towards us To which purpose we consider also that this word which we translate here Iniquity Gnavah is oftentimes in the Scripture used for punishment as well as for sinne and so indifferently for both as that if we will compare Translation with Translation and Exposition with Exposition it will be hard for us to say Gen. 4.13 whether Cain said Mine iniquity is greater then can be pardoned or My punishment is greater then I can beare and our last Translation which seems to have been most carefull of the Originall takes it rather so My punishment in the Text and lays the other My sinne aside in the Margin So then this Imputing being an Imputing which arises from our selves and so may be accompanied with error and mistaking that we Impute that to our selves which God doth not impute And this mis-imputing of Gods anger to our selves arising out of his punishments and his corrections inflicted upon us That because we have crosses in the world we cannot beleeve that we stand well in the sight of God or that the forgiving of Transgressions or Covering of sinnes appertains unto us we justly conceive that this not Imputing of Iniquity is that Serenitas Conscientiae That brightnesse that clearnesse that peace and tranquillity that calme and serenity that acquiescence and security of the Conscience in which I am delivered from all scruples and
sacrifice to his memory For whilst his conversation made me and many others happy below I know his humility and gentleness was eminent And I have heard Divines say those vertues that are but sparks on earth become great and glorious flames in heaven He was borne in LONDON of good and vertuous Parents And though his own learning and other multiplied merits may justly seeme sufficient to dignifie both himselfe and posteritie yet Reader be pleased to know that his Father was masculinely and lineally descended from a very ancient Family in Wales where many of his name now live that have and deserve great reputation in that Countrey By his Mother he was descended from the Family of the famous Sir Thomas More sometimes Lord Chancellor of England and also from that worthy and laborious Judge Rastall who left behind him the vast Statutes of the Lawes of this Kingdome most exactly abridged He had his first breeding in his Fathers house where a private Tutor had the care of him till he was nine yeares of age he was then sent to the Universitie of Oxford having at that time a command of the French and Latine Tongues when others can scarce speak their owne There he remained in Hart Hall having for the advancement of his studies Tutors in severall Sciences to instruct him till time made him capable and his learning exprest in many publique Exercises declared him fit to receive his first Degree in the Schooles which he forbore by advise from his friends who being of the Romish perswasion were conscionably averse to some parts of the Oath alwayes tendred and taken at those times About the fourteenth yeare of his age he was transplanted from Oxford to Cambridge where that he might receive nourishment from both soiles he staid till his seventeenth yeare All which time he was a most laborious Student often changing his studies but endeavouring to take no Degree for the reasons formerly mentioned About his seventeenth yeare he was removed to London and entred into Lincolnes Inne with an intent to study the Law where he gave great testimonies of wit learning and improvement in that profession which never served him for any use but onely for ornament His Father died before his admission into that Society and being a Merchant left him his Portion in money which was 3000. li. His Mother and those to whose care he was committed were watchful to improve his knowledge and to that end appointed him there also Tutors in severall Sciences as the Mathematicks and others to attend and instruct him But with these Arts they were advised to instill certaine particular principles of the Romish Church of which those Tutors though secretly profest themselves to be members They had almost obliged him to their faith having for their advantage besides their opportunity the example of his most deare and pious Parents which was a powerfull perswasion and did work upon him as he professeth in his PREFACE to his Pseudo-Martyr He was now entred into the nineteenth yeare of his age and being unresolved in his Religion though his youth and strength promised him a long life yet he thought it necessary to rectifie all scruples which concerned that And therefore waving the Law and betrothing himselfe to no art or profession that might justly denominate him he began to survey the body of Divinity controverted between the Reformed and Roman Church Preface to Pseudo-Martyr And as Gods blessed Spirit did then awaken him to the search and in that industry did never forsake him they be his owne words So he calls the same Spirit to witness to his Protestation that in that search and disquisition he proceeded with humility and diffidence in himselfe by the safest way of frequent Prayers and indifferent affection to both parties And indeed Truth had too much light about her to be hid from so sharp an Inquirer and he had too much ingenuity not to acknowledge he had seen her Being to undertake this search he beleeved the learned Cardinal Bellarmine to be the best defender of the Roman cause and therefore undertook the examination of his reasons The cause was waighty and wilfull delaies had been inexcusable towards God and his own conscience he therfore proceeded with all moderate haste And before he entred into the twentieth yeare of his age did shew the Deane of Gloucester all the Cardinalls Works marked with many waighty Observations under his own hand which Works were bequeathed by him at his death as a Legacy to a most deare friend About the twentieth yeare of his age he resolved to travell And the Earle of Essex going to Cales and after the Iland voyages he took the advantage of those opportunities waited upon his Lordship and saw the expeditions of those happy and unhappy imployments But he returned not into England till he had staid a convenient time first in Italy and then in Spaine where he made many usefull Observations of those Countries their Lawes and Government and returned into England perfect in their Languages Not long after his returne that exemplary pattern of gravity and wisdome the Lord Elsmore Lord Keeper of the great Seale and after Chancellor of England taking notice of his Learning Languages and other abilities and much affecting both his person and condition received him to be his chiefe Secretarie supposing it might be an Introduction to some more waighty imployment in the State for which his Lordship often protested he thought him very fit Nor did his Lordship account him so much to be his servant as to forget hee had beene his friend and to testifie it hee used him alwayes with much curtesie appointing him a place at his owne Table unto which he esteemed his company and discourse a great ornament He continued that employment with much love and approbation being daily usefull and not mercenary to his friends for the space of five yeares In which time he I dare not say unfortunately fell into such a liking as with her approbation increased into a love with a young Gentlewoman who lived in that Family Neece to the Lady Elsmore Daughter to Sir George More Chancellor of the Garter and Lieutenant of the Tower Sir George had some immation of their increasing love and the better to prevent it did remove his Daughter to his owne house but too late by reason of some faithfull promises interchangeably past and inviolably to be kept between them Their love a passion which of all other Mankind is least able to command and wherein most errors are committed was in them so powerfull that they resolved and did marry without the approbation of those friends that might justly claime an interest in the advising and disposing of them Being married the newes was in favour to M. Donne and with his allowance by the Right Honourable Henry then Earle of Northumberland secretly and certainly intimated to Sir George More to whom it was so immeasurably unwelcome that as though his passion of anger and inconsideration should
your Master hath dealt thus mercifully with you all that to you all all he sends a message Sciant omnes Let all the house of Israel know this Needs the house of Israel know any thing Needs there any learning in persons of Honour We know this characterizes this distinguishes some whole Nations In one Nation it is almost a scorn for a gentleman to be learned in another almost every gentleman is conveniently and in some measure learned But I enlarge not my self I pretend not to comprehend Nationall vertues or Nationall vices For this knowledge which is proclaimed here which is the knowledge that the true Messias is come and that there is no other to bee expected is such a knowledge as that even the house of Israel it self is without a Foundation if it be without this knowledge Is there any house that needs no reparations Is there a house of Israel let it be the Library the depositary of the Oracles of God a true Church that hath the true word of the true God let it be the house fed with Manna that hath the true administration of the true Sacraments of Christ Jesus is there any such house that needs not a farther knowledge that there are alwaies thieves about that house that would rob us of that Word and of those Sacraments The Holy Ghost is a Dove and the Dove couples paires is not alone Take heed of singular of schismatical opinions what is more singular more schismaticall then when all Religion is confined in one mans breast The Dove is animal sociale a sociable creature and not singular and the Holy Ghost is that And Christ is a Sheep animal gregale they flock together Embrace thou those truths which the whole flock of Christ Jesus the whole Christian Church hath from the beginning acknowledged to be truths and truths necessary to salvation for for other Traditionall and Conditionall and Occasionall and Collaterall and Circumstantiall points for Almanack Divinity that changes with the season with the time and Meridionall Divinity calculated to the heighth of such a place and Lunary Divinity that ebbes and flowes and State Divinity that obeyes affections of persons Domus Israel the true Church of God had need of a continuall succession of light a contiuall assistance of the Spirit of God and of her own industry to know those things that belong to her peace And therefore let no Church no man think that he hath done enough or knowes enough If the Devill thought so too we might the better think so but since we see that he is in continuall practise against us let us be in a continuall diligence and watchfulnesse to countermine him We are domus Israel the house of Israel and it is a great measure of knowledge that God hath afforded us but if every Pastor look into his Parish and every Master into his own Family and see what is practising there sciat domus Israel let all our Israel know that there is more knowledge and more wisdome necessary Be every man farre from calumniating his Superiours for that mercy which is used towards them that are fallen but be every man as far from remitting or slackning his diligence for the preserving of them that are not fallen The wisest must know more though you be domus Israel the house of Israel already Crucifixistis and then Etsi Crucifixistis though you have crucified the Lord Jesus you may know it sciant omnes let all know it S. Paul saies once If they had known it they would not have crucified the Lord of life but he never saies if they have crucified the Lord of life 1 Cor. 2.8 they are excluded from knowledge I meane no more but that the mercy of God in manifesting and applying himself to us is above all our sins No man knowes enough what measure of tentations soever he have now he may have tentations through which this knowledge and this grace will not carry him and therefore he must proceed from grace to grace So no man hath sinned so deeply but that God offers himself to him yet Sciant omnes the wisest man hath ever something to learn he must not presume the sinfullest man hath God ever ready to teach him he must not despaire Now the universality of this mercy Sciant hath God enlarged and extended very farre in that he proposes it even to our knowledge Sciant let all know it It is not only credant let all beleeve it for the infusing of faith is not in our power but God hath put it in our power to satisfie their reason and to chafe that waxe to which he himself vouchsafes to set to the great seale of faith And that S. Hierome takes to be most properly his Commission Tentemus animas quae deficiunt a fide natur alibus rationibus adjuvare Let us indevour to assist them who are weak in faith with the strength of reason And truly it is very well worthy of a serious consideration that whereas all the Articles of our Creed are objects of faith so as that we are bound to receive them de fide as matters of faith yet God hath left that out of which all these Articles are to be deduced and proved that is the Scripture to humane arguments It is not an Article of the Creed to beleeve these and these Books to be or not to be Canonicall Scripture but our arguments for the Scripture are humane arguments proportioned to the reason of a naturall man God does not seale in water in the fluid and transitory imaginations and opinions of men we never set the seale of faith to them But in Waxe in the rectified reason of man that reason that is ductile and flexible and pliant to the impressions that are naturally proportioned unto it God sets to his seale of faith They are not continuall but they are contiguous they flow not from one another but they touch one another they are not both of a peece but they enwrap one another Faith and Reason Faith it self by the Prophet Esay is called knowledge Esay 53.11 By his knowledge shall my righteous servant justifie many sayes God of Christ that is by that knowledge that men shall have of him So Zechary expresses it at the Circumcision of Iohn Baptist That hee was to give knowledge of salvation Luke 1.77 for the remission of sins As therefore it is not enough for us in our profession to tell you Qui non crediderit damnabitur Except you beleeve all this you shall be damned without we execute that Commission before Ite praedicate go and preach work upon their affections satisfie their reason so it is not enough for you to rest in an imaginary faith and easinesse in beleeving except you know also what and why and how you come to that beliefe Implicite beleevers ignorant beleevers the adversary may swallow but the understanding beleever he must chaw and pick bones before he come to assimilate him
accused in this case of torture Ignorantia Iudicis est calamitas plerumque innocentis sayes that Father for the most part even the ignorance of the Judge is the greatest calamity of him that is accused If the Judge knew that he were innocent he should suffer nothing If he knew he were guilty he should not suffer torture but because the Judge is ignorant and knowes nothing therefore the Prisoner must bee racked and tortured and mangled sayes that Father There is a whole Epistle in S. Hierome full of heavenly meditation and of curious expressions It is his forty ninth Epistle Ad Innocentium where a young man tortured for suspition of adultery with a certaine woman ut compendio cruciatus vitaret sayes he for his ease and to abridge his torment and that he might thereby procure and compasse a present death confessed the adultery though false His confession was made evidence against the woman and shee makes that protestation Tu testis Domine Iesu Thou Lord Jesus be my Witnesse Non ideo me negare velle ne peream sed ideo mentiri nolle ne peccem I doe not deny the fact for feare of death but I dare not belie my selfe nor betray mine innocence for feare of sinning and offending the God of Truth And as it followes in that story though no torture could draw any Confession any accusation from her she was condemned and one Executioner had three blowes at her with a Sword and another foure and yet she could not be killed And therefore because Storie abounds with Examples of this kinde how uncertaine a way of tryall and conviction torture is though S. Augustine would not say that torture was unlawfull yet he sayes It behoves every Judge to make that prayer Erue me Domine à necessitatibus meis If there bee some cases in which the Judge must necessarily proceed to torture O Lord deliver me from having any such case brought before me But what use soever there may be for torture for Confession in the Inquisition they torture for a deniall for the deniall of God and for the renouncing of the truth of his Gospell As men of great place think it concernes their honour to doe above that which they suffer to make their revenges not only equall but greater then their injuries so the Romane Church thinks it necessary to her greatnesse to inflict more tortures now then were inflicted upon her in the Primitive Church as though it were a just revenge for the tortures she received then for being Christian to torture better Christians then her selfe for being so In which tortures the Inquisition hath found one way to escape the generall clamour of the world against them which is to torture to that heighth that few survive or come abroad after to publish how they have been tortured And these first oppose Gods purpose in the making and preserving and dignifying the body of man Transgressors herein in the second kinde are they that defile the garment of Christ Jesus the body in which he hath vouchsafed to invest and enwrap himselfe and so apparell a Harlot in Christs cloathes and make that body which is his hers That Christ should take my body though defiled with fornication and make it his is strange but that I in fornication should take Christs body and make it hers is more Know ye not 1 Cor. 6.15 V. 16. sayes the Apostle that your bodies are the members of Christ And againe Know you not that he that is joyned to a harlot is one body Some of the Romane Emperours made it treason to carry a Ring that had their picture engraved in it to any place in the house of low Office What Name can we give to that sin to make the body of Christ the body of a harlot And yet the Apostle there as taking knowledge that we loved our selves better then Christ changes the edge of his argument and argues thus ver 18. He that committeth fornication sinneth against his own body If ye will be bold with Christs body yet favour your own No man ever hated his own body and yet no outward enemy is able so to macerate our body as our owne licentiousnesse Christ who tooke all our bodily infirmities upon him Hunger and Thirst and Sweat and Cold tooke no bodily deformities upon him he tooke not a lame a blinde a crooked body and we by our intemperance and licentiousnesse deforme that body which is his all these wayes The licentious man most of any studies bodily handsomenesse to be comely and gracious and acceptable and yet soonest of any deformes and destroyes it and makes that loathsome to all which all his care was to make amiable And so they oppose Gods purpose of dignifying the body Transgressors in a third kinde are they that sacrilegiously prophane the Temple of the Holy Ghost by neglecting the respect and duties belonging to the dead bodies of Gods Saints in a decent and comely accompanying them to convenient Funerals Heires and Executors are oftentimes defective in these offices and pretend better employments of that which would be say they vainly spent so But remember you of whom in much such a case that is said in S. Iohn John 12.6 This he said not because he cared for the poore but because he was a Thiefe and had the bagge and bore that which was put therein This Executors say not because they intend pious uses but because they beare and beare away the bagges Generally thy opinion must be no rule for other mens actions neither in these cases of Funerals must thou call all too much which is more then enough That womans Ointment poured upon Christs feet that hundred pound waight of perfumes to embalme his one body was more then enough necessarily enough yet it was not too much for the dignity of that person nor for the testimony of their zeale who did it in so abundant manner Now as in all these three waies men may oppose the purpose of God in dignifying the body so in concurring with Gods purpose for the dignifying thereof a man may exceed and goe beyond Gods purpose in all three God would not have the body torne and mangled with tortures in those cases but then hee would not have it pampered with wanton delicacies nor varnished with forraigne complexion It is ill when it is not our own heart that appeares in our words it is ill too when it is not our own blood that appeares in our cheekes It may doe some ill offices of blood it may tempt but it gives over when it should doe a good office of blood it cannot blush If when they are filling the wrinkles and graves of their face they would remember that there is another grave that calls for a filling with the whole body so even their pride would flow into a mortification God would not have us put on a sad countenance nor disfigure our face not in our fastings and other disciplines God would not have
is risen indeed risen of himself as the word sounds yet that phrase and expression He is risen if there were no more in it but that expression and that phrase would not conclude Christs rising to have been in virtute propria in his own power For of Dorcas who was raised from the dead Aâ—â— 9 4◠〈◊〉 11. it is said Resedit she sate up and of Lazarus Prodiit he came forth and yet these actions thus ascribed to themselves were done in virtute aliena in the power of another Christs Resurrection was not so In virtute aliena in the power of another if you consider his whole person God and Man but it was aliena à filio Mariae Christ as the Son of Mary rose not by his own power It was by his own but his own because he was God as well as man Nor could all the Magick in the world have raised him sooner then by that his power his as God he that is that person God and man was pleased to rise So sits he now at the right hand of his Father in heaven nor can all the Consecrations of the Romane Priests either remove him from thence or multiply him to a bodily being any where else till his time of comming to Judgment come Then and not till then The Lord himself shall descend from heaven in clamore sayes the Text in a shout with the voyce of the Arch-angell and with the Trumpet of God which circumstances constitute our third and last Branch of this first Part The dead shall rise first They shall rise in the power of Christ therefore Christ is God for Christ himself rose in the power of God and that power shall be thus declared In a shout in the voyce of the Arch-Angell in the Trumpet of God The dead heare not Thunder nor feele they an Earth quake In clamore If the Canon batter that Church walls in which they lye buryed it wakes not them nor does it shake or affect them if that dust which they are be thrown out but yet there is a voyce which the dead shall heare The dead shall heare the voyce of the Son of God Iohn 5.25 sayes the Son of God himself and they that heare shall live And that is the voyce of our Text. It is here called a clamour a vociferation a shout and varied by our Translators and Expositors according to the origination of the word to be clamor hortatorius and suasorius and jussorins A voyce that carries with it a penetration all shall heare it and a perswasion all shall beleeve it and be glad of it and a power a command all shall obey it Since that voyce at the Creation Fiat Let there be a world was never heard such a voyce as this Surgite mortui Arise ye dead That was spoken to that that was meerely nothing and this to them who in themselves shall have no cooperation no concurrence to the hearing or answering this voyce The power of this voyce is exalted in that it is said to be the voyce of the Archangel In voce Archangeli Though legions of Angels millions of Angels shall be employed about the Resurrection to recollect their scattered dust and recompact their ruined bodies yet those bodies so recompact shall not be able to heare a voyce They shall be then but such bodies as they were when they were laid downe in the grave when though they were intire bodies they could not heare the voice of the mourner But this voyce of the Archangel shall enable them to heare The Archangel shall re-infuse the severall soules into their bodies and so they shall heare that voyce Surgite mortui Arise ye that were dead and they shall arise And here we are eased of that disputation whether there be many Archangels or no for if there be but one yet this in our text is he for it is not said In the voyce of An Archangell but of The Archangell if not the Onely yet he who comprehends them all Colos 1.16 and in whom they all consist Christ Jesus And then the power of this voyce is exalted to the highest in the last word that it is Tuba Dei Tuba Dei The Trumpet of God For that is an Hebraisme and in that language it constitutes a superlative to adde the name of God to any thing As in Sauls case when David surprised him in his dead sleepe it is said that Sopor Domini 2 Sam. 26.12 The sleepe of the Lord was upon him that is the heaviest the deadest sleepe that could be imagined so here The Trumpet of God is the loudest voice that we conceive God to speake in All these pieces that it is In clamore In a cry in a shout that it is In the voyce of the Archangell that it is In the Trumpet of God make up this Conclusion That all Resurrections from the dead must be from the voice of God and from his loud voice In clamore It must be so even in thy first Resurrection thy resurrection from sin by grace here here thou needest the voice of God and his loud voyce And therefore though thou thinke thou heare sometimes Gods sibilations as the Prophet Zechary speaks Gods soft and whispering voyce in ward remorses of thine owne and motions of the Spirit of God to thy spirit yet thinke not thy spirituall resurrection accomplished till in this place thou heare his loud voyce Till thou heare Christ descending from Heaven as the text sayes that is working in his Church Till thou heare him In clamore in this cry in this shout in this voyce of Penetration of perswasion of power that is till thou feele in thy selfe in this place a liquefaction a colliquation a melting of thy bowels under the commination of the Judgements of God upon thy sin and the application of his mercy to thy Repentance And then In voce Archangeli this thou must heare In voce Archangeli In the voice of the Archangel S. Iohn in the beginning of the Revelation cals every Governour of a Church an Angel And much respect and reverence much faith and credit behoves it thee to give to thine Angell to the Pastour of that Church in which God hath given thee thy station for he is thine Angel Mal. 2.7 thy Tutelar thy guardian Angell Men should seeke the Law at the mouth of the Priest saies God in Malachi of that Priest that is set over him For the lips of the Priest of every Priest to whom the soules of others are committed should preserve knowledge should be able to instruct and rectifie his flock Quia Angelus Domini Exercituum because every such Priest is the Angell of the Lord of Hosts Hearken thou therefore to that Angel thine Angel But here thou art directed above thine Angell to the Archangell Acts 20.28 Ephes 5.23 Now not the governour of any particular Church but he Who hath purchased the whole Church with his blood