this very time I. Of the Tree WE are to treat of Repentance as a tree first To speake properly Repentance is a Vertue a morall Vertue a branch of Iustice of Iustice corrective and so should be delivered in morall termes as in the Ethiques other Vertues use to be It is not though you shall seldome finde it so but most-what set out in the termes of some one passion of the mind or other And why so For no other cause but that we are so dead and dull when we are about it this businesse as if Repentance were a very logge and no quicke or live tree Which cannot be Repentance being from dead workes Hâ—b 6.1 and therefore cannot be a dead thing it selfe but have life in it Marke it when you will the HOLY GHOST as it were of purpose still chooseth to expresse it under some terme of passion as sorrow feare anger and the like rather then the other way Rather in Patheticall then in Ethicall termes And this he doth in a manner continually For Passions be quicke there is life in them Therefore their termes He chooseth to put life in us To shew He would have us affectionate when we are about this worke and not so cold and so calme as we use to be And indeed these affections be the very radicall humour or sapp If they goe up there is hope of some fruit If downe and rise not no proferte to be looked for Now if affections give life the quicker the affection the more life it gives And there is none quicker then that of Anger For which cause when time was you may remember we made it the chiefe Ingredient into Repentance Even Anger at our selves we were so evill advised as to bring our selves into the anger of GOD Whose anger when it comes Quis poterit who can who is hable that is none can Psal. 129.3 none is hable to abide And why found we it so Because most life and spirit appeares in that Feare and Sorrow and the rest are but dull and heavy in comparison of it And this I now mention the rather because the passion of Anger if you mark it strikes upon ira ventura in the Text doth even in a manner leade us by the hand vnto it One anger to another GOD 's anger to ours GOD 's to come to ours for the present For by our anger for the present we turne away His to come Our anger is a supersedeas to His. Or if you will have it in termes of Iustice judging our selves we shall not be judged of the LORD But our anger and generally all our affections are well compared to lime Out of the water where they should be hott no heate appeares in them in water where they should be cold there they boile and take on Vsed there most where they should be least and againe least where they should be most For take me a worldly man and let him but over-reach himselfe in some good bargaine in matter of profit you shall see him so angry so out of patience with himselfe as oft it casts him into some disease There lo is repentance in kind there is that which makes it a tree the Spirit of life Ours for the most part towards GOD is dull and blockish Neither life nor soule in it But we may not stand thus about the tree We are called on for Proferte II. The Bearing of the Tree to bring somewhat forth Els how shall we know it is a tree and no logg Small odds or none at all betweene a dead stock and a barren tree one brings forth as much as the other It is the bringing forth that makes the difference Bringing forth is opposite to keeping in we must have no kept-in repentance Forth it must come forth it must be brought From whence from within Carying in before Keeping in now all within 's are against vtterly against Proferte Saint Iohn saw well which way the world would goe Men would have their repentance prove res intus peragenda a matter to be spedd dispatched shuffled up within betweene their conscience and them forsooth And then they would tell you great matters what they are within There within they have it that they have Matt. 5.15 where no body can see what they have Vnder the bushell much but nothing on the candlesticke that any man can see So instead of Proferte we should have Praeferte nothing but pretending Nay no Praeferte Proferte saith Saint Iohn No bosome repentance Bring it out Iam. 2.18 shew it For upon Saint Iohn's Proferte is grounded Saint Iame's Ostende mihi Shew me thy faith And it holds in repentance too Tell them not of a repentance vnder the ground downe in the root within in the hollow of the barke They will not heare of it Vt in poenitentiâ sola conscientia praeferatur sed ut aliquo etiam externo actu administretur Not onely a pretense or faire shew to be made of our conscience within but some outward thing to be done and executed upon it Somewhat to be brought forth Take heed of this error as if repentance were a matter meerely mentall or intentionall It is not good notions in the braine nor good motions in the minde will serve these are but the sapp within Looke to the branches what see you there Looke to Proferte what is brought forth Bring forth then And what Many things doth a tree bring forth III. The fruit is beares and diverse of them as fore-runners to the fruit as boughs and leaves and budds and blossomes Saint Iohn mentions none of them passeth by them all stayes at none till he come to the fruits That is it the tree was planted for Not to make materialls not to give shadow Not for the greene boughs nor the gay blossomes nor for any thing but for the fruit The tree is for the fruit and but for the fruit there had beene no tree Fruit it was for which it was first sett and for which it is let grow and when there is no longer hope of bringing forth fruict Luc. 13.7 downe with it saith the Lord of the soile why troubles it the ground any longer And then comes Iravenâ—â—â—a with his axe layes it to the roote and downe it goes and into the fire it is cast and seeing it will not serve for fruict makes it serve for fewell the end of all unfruictfull trees Marke it well this It is the fruict of repentance not repentance it selfe but the fruict it is is sought for That is all in all So not only a bearing but a fruict-bearing repentance And good reason For if the one tree sinne if that have brought forth fruict so must repentance the other tree doe likewise It is true in sinne the sense and so the soule is first in fault In at that gate it first comes and out at that it must first goe But sinne hath her fruict in the body So is repentance to
Testament-wise or by way of Legacie the estate we have in the ioy and blisse of his heavenly Kingdome whereto we are adopted We are then made partakers of Him and with Him of both these His benefits We there are made to drinke of the Spirit 1. Cor. 12.13 Ephes. 4.30 by which we are sealed to the day of our Redemption and Adoption both So that our freeing from vnder the Law our investiture into our new adopted state are not fully consummate without it And what Shall this be all No when this is done there is allowance of twelve dayes more for this fullnesse of time that we shrinke not vp our duty then into this day alone but in the rest also remember to redeeme some part of the day to adopt some houre at the least to bethinke our selves of the duty the Time calleth to us for that so we have not IOBS dies vacuos no day quite empty in this fullnesse of time Heerof assuring our selves that what we do in this fullnesse of time will have full acceptance at His hands It is the time of His Birth 2. Cor. 6.2 which is ever a time as accepted so of accepting wherein what is done will be acceptably taken to the full Fully accepted and fully rewarded by Him of whose fullnesse we alâ—â—eceive Ioh. 1.16 With this condition of grace for grace ever one grace for another And so growing from grace to grace finally from this fullnesse we shall come to be partakers of another yet behind to which we aspire For all this is but the fullnesse of time But that the fullnesse of eternitie when time shall be runn out and his glasse empty Et tempus non erit amplius Apoc. 10.6 which is at His next sending For yet once more shall GOD send Him and He come againe At which comming we shall then indeed receive the fullnesse of our Redemption not from the Law that we have already but from Corruption to which our bodies are yet subiect and receive the full fruition of the Inheritance wherâ—to we are heer but adopted And then it will be perfect compleat absolute fullnesse indeed when we shall all be filled with the fullnesse of Him that filleth all in all Ephes. 1.23 For so shall all be when nothing shall be wanting in any 1. Cor. 15.23 for GOD shall be all in all Not as heer He is something and but something in euery one but then omnia in omnibus And then the measure shall be so full Mat. 25.21 as it cannot enter into us we cannot hold it We must enter into it Intra in gaudium Domini tui To this we aspire and to this in the fullnesse appointed of every one of our tiâ—es Almighty GOD bring us by Him and for His sake that in this fullnesse of time was sent to worke it for us in His person and worke it in us by the operation of His Blessed SPIRIT To whom c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Tuesday the XXV of December A. D. MDCX. being CHRIST-MASSE day LVKE CHAP. II. VER X. XI The Angell sayd unto them Be not afraid for behold I bring you good tidings of great ioy which shall be to all people That there is borne unto you this day a SAVIOVR which is CHRIST the LORD in the Citie of DAVID THere is a Word in this Text and it is Hodiè by vertue whereof this Day may seeme to challenge a speciall propertie in this Text and this Text in this Day CHRIST was borne is true any day but this day CHRIST was borne never but to day onely For of no day in the yeare can it be said Hodiè natus but of this By which word the HOLY GHOST may seeme to have marked it out and made it the peculiar Text of the day Then it will not be amisse Donec cognominatur hodiè Heb. 3.13 as the Apostle speaketh while it is called to day to heare it To morrow the word Hodiè will be lost This day and not any day els it is in season Let us then heare it this Day which we can heare no day besides IT is then the first report the very first newes that came as this day of that which maketh this day so high a Feast The Birth of CHRIST 1. Dixit Angelus It came by an Angel then No Man was meet to be the messenger of it And looke how it came then so it should come still and none but an Angel bring it as more fit for the tongues of Angels then of men Yet since GOD hath allowed sinfull men to be the Reporters of it at the second hand and the newes never the worse for that Good newes is good newes and welcome by any 2. Reg 7.9 though the person be but even a foule Leper that brings it Yet that the meannesse of the messenger offend us not ever we are to remember this Be the party who he will that brings it the newes of CHRISTS Birth is a message for an Angel This had been newes for the best Prince in the Earth That these Illis heer 2. Dixit illis these parties were Shepheards that this Message came to them needs not seeme strange It found none els at the time to come to The Angel was glad to find any to tell it to even to tell it the first he could meet withall None were then awake none in case to receive it but a sort of poore Shepheards and to them he told it Yet it fell not out amisse that Shepheards they were the newes fitted them well It well agreed to tell Shepheards of the yeaning of a strange Lamb such a Lamb as should take away the sinnes of the world such a Lamb Ioh 1.29 as they might send to the Ruler of the world for a present Mitte Agnum Dominatoriterrae ESAY's Lamb. Esa. 16.1 Or if ye will to tell Shepheards of the birth of a Shepheard Ezek. 34.23 EZEKIELS Shepheard Eccesuscitabo vobis PASTOREM Behold I will raise you a Shepheard the a 1. Pet 5.4 Chiefe Shepheard the b Heb. 13 20. Great Shepheard and the c Ioh. 10.11 Good Shepheard that gave His life for his flocke And so it was not vnfit newes for the Persons to whom it came 3. Dixit Evangelizâ— For the Manner the Angell delivereth it Evangelizando Church wise and that was a signe this place should ever be the Exchange for this newes Churchwise I say for he doth it by a Sermon heere at this Verse and then by a Hymne or Antheme after at the XIIII Verse A Sermon the Angell himselfe calls it so Evangelizo vobis I come to Evangelize to preach you a Gospell that first And presently after he had done his Sermon there is the Hymne Gloria in excelsis taken up by the Queere of Heaven An Angell makes the one A multitude of Angells sing the other The whole Service of this day the
out of the rocke for them CHRIST is himselfe the true Manna CHRIST the spirituall rocke whom He leads He feeds carries Bethlehem about Him Heb. 13.9 Ioh. 6.33.48 Psal. 116.13 Plaine by the ordeining of His last Sacrament as the meanes to re-establish our hearts with grace and to repaire the decaies of our Spirituall strength Even His owne flesh the bread of life and His owne blood the cup of Salvation Bread made of Himselfe the true granum frumenti Ioh. 12.24.15.1 wheat corne Io. 12.24 Wine made of Himselfe the true vine Went under the Sickle Flaile Milstone and Oven even to be made this bread Trode or was troden in the winepresse alone Esa. 63.3 to Prepare this cup for us And in this respect it may well be sayd Bethlehem was never Bethlehem right had never the name truely till this day this birth this Bread was borne and brought forth there Before it was the house of bread but of the bread that perisheth but then Ioh. 6.27 of the bread that endureth to everlasting life That it might seeme inter alia to have beene one of the ends of His being borne there to make it Bethlehem veri nominis Bethlehem truely so called The manner of His leading And this is His Office Now all the doubt will be how He can performe this Office to us goe before us and be our Guide Seeing He is now in Heaven at His journies end and we in Earth by the way still No matter for that He hath left us first the way traced by the steppes of His blessed life which we keeping us to sure we are Psal. 77.20 we cannot goe amisse And then as before He came in the flesh He led them by the hand of MOSES and AARON Guides chosen and sent by Him So doth He us now by the hands of those whom the Apostle three severall times in one Chapter Heb. 13.7.17.24 Heb. 13. calleth by this very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—punc our Guides by whom He leades us if He leade us at all And other leading we are not to looke for any Only to pray they may leade us right and then all is well And they cannot but leade us right so long as they but teach us to follow the LAMBE whither He goeth Apoc. 14.4 For their Office is but to lay forth before us the way traced by the steppes that He went Those Steps when all is done are ever our best directions And I mean to do but so now as heer not to go a step out of the text there are foure or five of these steps as many as we shall well carry away at once And these they be The maine point is It is a place and so to be gone to We take this from the Shepheards directed thither by the Angel to resolve of Transeamus usque Beâ—hlehem Luc. 2.15 that we get us to Bethlehem There is the Rendez vous to day there He will be first seen and saluted there He begun with us there we to begin with Him Where He set forth there our setting forth to be also Indeed there is no finding Him but there this Feast There the Shepheards found Him this day the first There the Wisemen on Twelfe day the last But thither they came both Both the Shepheards Luk. 2.12 Mat. 2.9 directed by the Angell and the Wise men guided by the starr The Shepheards in them the Iews The Wise men in them the Gentiles The Shepheards in them unlettered persons The Wise men in them the profoundest clerks The Shepheards in them meane men The Wise men in them great States Be what we will be at Bethlehem to begin all Thither to goe to Him thence to sett out after Him Transeamus usque Bethlehem How shall we do that What shall we go in pilgrimage to the place We learne a shorter course of the Apostle Rom. 10. Rom. 10.6 â— The righteousnesse of faith saith he speaketh on this wise say not thou in thy heart who shall goe over the sea for me that were to bring CHRIST againe into Earth But What saith it The word is neer thee in thy mouth and in thy heart And this it is Bethlehem hath heer two twins an Epithete a Vertue or two Get but them get but your soules possessed of them it will save you a iorney you shall never stirr hence but be at Bethlehem standing where you doe Parvula is the first you know Bethlehem is little And looke what little and low is in quantitie that is little in our own eyes and lowly in qualitie Get that first 1. Bâ— Humility Paâ—vula humilitie it is the Bethlehem of vertues where He in great humilitie was found this day If we begin not there we lose our way at the first setting out For this is sure where Eternitie is the terminus ad quem there Humilitie is the terminus a quo Humilitie in the first Comma of the sentence where Eternitie is the periode as in this Verse it is And even heer now at the first is CHRIST like to lose a great part of His traine The Pharisees are gone all too big for Bethlehem they and with them all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.9 some great matter in their owne sight Touching whom we may use the Apostrophe And thou Bethlehem art to little for these great conceits None of them will come out of thee or come at thee by their will Every one of them is a cunning Guide himselfe and no guide they but sequuntur spiritum suum their owne bold spirit Ezech. 13.3 bid Bethlehem farewell At it they come not Well parvula is the first The next Station is to the next vertue and that is Ephrata fruictfullnesse 2. By fâ—uiâ—fulnesse Ephraâ—a so it signifies Little it is but fruictfull Fruictfull first that it brought forth Him for He hath brought forth seen come of Himselfe saith Esai longaevum semen a lasting seed the fruict whereof to this day shaketh like Libanus Esa. 53.10 Pâ—al 72.16 and as the green grasse covereth all the earth I meane the Christians that were are or ever shal be how great an Ephrata of how little a beginning It is not only little but Ephrata too and by that know it For indeed good heed would be taken that we goe not to the wrong Bethlehem Not to Bethlehem Zabulon that is Bethlehem on the Sands So lay Zabulon by the Sea Bethlehem the barren But to Bethlehem Iuda Bethlehem Ephrata that is Bethlehem the fruictfull That is to Humilitie to add Fruictfulnesse I meane Plenteousnesse in all good workes Els it is not Ephrata not right Not right Repentance unlesse it be Ephrata bring forth fruicts of repentance Nor Faith without the Worke of faith Nor Luc. 3.8 1. Thess 1. â— Love without the Labour of love Nor any other vertue without her Ephra a. Ephrata is not the Surname of Humilitie only but even of the rest too
and even to that doth the Apostle apply the Genui of this verse And this is the first begetting Heb. 1.5 or speaking Now as the word yet within us in our thought when time comes that we will utter it doth take to it selfe an aierie body our breath by the vocall instruments being framed into a voice and becoÌ„meth audible to the outward sense And this we call the second begetting or speaking Right so the aeternall WORD of GOD by DOMINVS dixit by the very breath of GOD the Holy Spirit which hath His name of Spiro to breath corpus autem aptasti mihi had a body framed Him and with that body was brought forth Heb. 10.5 and came into the world And so these words Genui te this very day the second time verified of Him Genui and Dixit genui sayd and by saying begott Him For how soone the Angells voice sounded in the blessed Virgins eare instantly was He incarnate in the wombe of His Mother Of both which words Dixit and Genui we can spare neither There is good use of both Of Genui to shew the truth of the identitie of His nature and substance with His FATHER that begatt Him and with His â—â—â—her that bare Him For to begett is when one living thing bringeth forth another living thing of the same nature and kind it selfe is But I know not how the terme of begetting the very mention of that word carryeth our conceit to a matter of carnalitie therefore is the word Dixit well set before it to shew this Genui was not by any fleshly way to abstract it from any mixture of carnall uncleanesse That the manner of it was onely as the word is purely and spiritually conceived in the mind The one word Genui noting the truth The other word Dixit the no way carnall but pure and inconcrete manner of His generation And so I have gone over the five termes of this Law or if you please the five points of his Text. The hardest is yet behind For it will not sinke into our heads how this should be called a Law It seemes nothing lesse rather a Dialogue between a Father and his Sonne But a law sure it cannot be A law tunnes in the Imperative this is meerly Narrative declares some-what injoynes nothing gives not any thing in charge as lawes use to doe Sed non potest solvi Scriptura GOD must be true in all His sayings Ioh. 10.35 Ro. 3.4 CHRIST may not preach false doctrine A law He hath called it and we may not give it any other name There be that thinke this verse is but the preaamble and that the body of the law doth follow and reacheth to the end of the Psalme But the better sort are of mind that even this verse taken by it selfe conteynes in it a law full and whole Let us see then whether we can find it so We picth't upon the Apostle's division of the law into Lex fidei and Lex factorum If both these be found in it we may well allow it for a law We will begin with Lex fidei what we are to beleeve of Him Of Him that is of these three 1 Of His Person 2 His Natures 3 and His Offices And then come to Lex factorum 1 First what He doth for us the benefit of this law 2. And then what we are to do for Him againe our dutie out of this law The former of which the benefit is the Gospell of this law The latter the dutie is the law of this Gospell Of His person first That He is of Himselfe a person subsisting Plaine 1. Lex fidei 1 Of His Person by the two persons that are in the Text Ego and Tu the first and second person in Grammar and the same the first and second person in Trinitie Heer is Ego genui the person of the Father and Filius meus tu the person of the Sonne Heer is one begetts And sure it is nemo generat Seipsum none begetts himselfe but he whom he begetts is a person actually distinguished from him that begetts him But of these two persons this you will marke That the first that is named is Filius meus tu He stands first in the verse before Genui te We heare of Filius before ever we heare of Genui For that is the Person we hold by By nature Ioh. 14.6 Genui te should go before Filius meus but quoad Nos Filius meus is before Genui To shew there is no comming to the FATHER but by Him no interest in the Father but from and thorough Him This for His person And in His person we beleeve two Natures sett downe heer in the two words 2. Of His Naturâ—s Hodiè and Genui If you do observe there is some what a strange conjunction of these two words One is present Hodiè the other is perfectly past Genui In proprietie of speech it would be a present act for a present time or it would be an act past with an adverbe of the time past and not joyne a time in being Hodiè with an action ended and done Genui The ioyning of these two togither the verifying them both of one and the same person must needs seeme strange And indeed could not be made good but that in that one partie there are two distinct Natures To either of which in a different respect both may agree and be true both Some little difference there wil be about the sorting of the two words which to referr to which But that will easily be accorded for they will both meet in the end There be that because Hodiè the present is yet in Fieri and so not come to be perfect understand by it His temporall generation as man which is the lesse perfect as subiect to the manifold imperfections of our humane nature and condition And then by Genui which is in factum esse and so done and perfect understand His aeternall generation as the SONNE of GOD in whom are absolutely all the perfections of the Deitie There be other and they fly a higher pitch and are of a contrary mind For whatsoever is past is in time say they and so Genui is temporall and that Hodié that doth best expresse His aeternall generation For thaâ— nothing is so properly affirmed of aeternitie it selfe as is Hodiè Why For there all is Hodiè there is neither Heri nor Cras no yesterday not to morrow All is To day there Nothing past nothing to come all present Present as it were in one instant or center so in the Hodiè of Aeternitie Past and to come argue time But if it be aeternall it is neither All there is Present To day then setts forth aeternitie best say they which is still present and in being But Genui that being past cannot be His aeternall at any hand but must needs stand for His temporall But whether of these it be Genui His aeternall as perfect and
observe the most is a few good words of some point or other in the Sermon handled per-adventure not amisse and heare you well if that but if that looke for no more ther 's all And this leafe it lasts not long neither fades quickly as did the leaves of IONA 's gourd Ion 4.7 One day greene the next drie Chap. 6.2 And is this the fruit of our labours Is not this the Pharisee's Accepistis mercedâ—m vestram If the fruit of our labours be but the fruit of mens lippes we are like to make but a cold reckoning of it Pro. 11.29 to enherit the winde As if we came hither to bring forth a leafe of praise to preach art and not Spirit Art to draw from men a vaine applause And not Spirit to bring forth the fruits of the Spirit fructifying to newnesse of life by fructus facite fruit that may abound to your accompt and ours Yours that did Ours that preached to have them done The onely true praise of a Sermon is some evill left or some good done upon the hearing of it One such fruit so brought forth were a more ample commendation then many mouthes full of good words spent and copies taken and printing and I wote not what And sure it is On whom a Sermon workes aright it leaves him not leysure to say much to vse many words Act. 2 37. but makes him rather full of thoughts And when all comes to all fructus factus the deed done is it And it is no good figne in a tree when all the sapp goes up into leaves is spent that way Nor in an auditor when all is verball that comes and nothing els No reality at all Verse 9. Saint Iohn himselfe in the next words following tells us the fruit he meanes it is not Dicentes And beginne not saith he to Say For it is no matter of saying either to your selves or to others This is but a greene leafe and with the fruit doth not amisse without it is little worth It is not repentance in the leaves but with the fruit he calleth for I will shutt up this point with Saint Augustine's prayer before one of his Sermons That GOD would vouchsafe quod utiliter meditatum est cor meum what my heart hath profitably thought on to bring it thence into my tongue and from thence into your â—ares and from thence into your â—earts and from thence into your deeds that so all may end in Proferte fructus Bring forth fruits III. 〈…〉 May 37.31 Proferâ—â— fructus igitur Igitur ever where you finde slip it you must not the whole weight of the sentence lieth upon it There is in it the ground and reason wherefore And so is indeed the root all these fruits must grow from And the Prophet's Rule is To looke to the roote downeward before to the fruit upward First then to find a wherefore for this therefore Therefore is the knowne note of a conclusion Then must there be a Syllogisme and heere it is Quicunque vult Whosoever of you will fly from the wrath to come he is to bring forth fruit worthy of repentance But you are all of this minâ—e that you would fly from the wrath to come Bring forth fruit therâ—fore 〈…〉 We must then câ—â—t our eye backe to this flying fâ—om the wrath to come which is the mâ—â—ius â—ermiâ—uâ— or â—â—rdo wherevpon all the argument runnes and the very life of the whole inducement There is wrath to câ—me That must you flie from Fly from it you cannot but by this igitur Prâ—fâ—rte fructus igitur Many are the Thâ—â—â—fores why we should repent and of diverse natures The goodnesse of GOD saith the Aposâ—le doth even lead us to repentance Rom. â— 4. And well is him that will be lâ—dd But these heere would not lead Saint Iohn had vsed that before Ver. 2. Doe it Verse 2. Repent and the Kingdome of heaven is at hand hard by you One would thinke this would have done it have even ledd them to it It stirred them not He is faine to lay heaven by and the life joy glorie to come And to take him to hell to the anguish tribulation torments there for all these are in the wrath to come So to drive them if it may be to it since leading will not serve Strange but such is our indoles The Kingdome of heaven workes not with us as doth Wrath to come So doth sinne bewitch us For the losse of heaven if that were all we would never absteine from it if no ira ventura never care for the losse of heaven Repent or you lose Heaven will not Repent or you must to hell the place of wrath to come that bites soone that makes an Igitur that will move us And to fly from it make us fly to Repentance Saint Iohn takes the course to shew us somewhat to come He chooseth ventura Ventura It is something to come For the things present cary us and keepe us from repentance Present good cheere present sport and mirth present good company present twenty things els they make us no fitt soile for these fruits to grow in But then as GOD would have it besides these present things there are ventura some other to come that would be thought on For in all our jollitie before we venture too farr it will not be amisse to looke to those ventura and what will come of it There is an ira ventura for peccata praeterita Knowing the vertue of this peece of perspective Moses doth wish but this ô Si O that men would but looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke but that way to the hindmost dayes Deut. 32.29 to the later end There is somewhat there worth our sight The Prophets doe the like Populus meus dilexit talia it is Ieremie My People this sinne they like Ier 5 31. and that sinne they love Sed quid fiet in novissimo but what will be the End of this what will become of it at the last Yea our Blessed SAVIOVR himselfe and He should move us most earnestly with teares in his eyes O that thou hadst knowen in this thy day Luk. 19 41.42 and could not speake out the rest for weeping His meaning was the ventura what was to come upon them So much doth it import us sometime to open a window that way The clapping it to and the putting them from us out of our sight makes us we care not never looke after the tree or the fruit Ventura would much helpe forward this Proferte fructus igitur These Ventura three of them follow heer close in the tenth and twelfth verses What that ventura is 1 The Axe 2 the Fann 3 and the Fire I will onely touch them The Axe first 1. The Axe For sure our dayes be numbred there is a line stretched upon every one of our lives and it is no long line neither quia velox est depositio
now is the convenient time Now then Bring them forth And now all that hath been spoken would GOD it might bring forth but this that seeing the time serveth so well we can no way except to it we would not slipp it If we did but truely apprehend the words ira ventura our eyes should not sleepe nor our eye-lidds slumber nor the temples of our head take any rest Psal. 132.3.4 till we had taken streight order with our selves for the when when it should be At what time we would not faile but do it and nothing should lett us but performe it once to purpose and seale to our selves this fruict that yet once we may assure our selves we are in good earnest and that done it is and such and such were the fâ—uicts we had of it A time whensoever it shall happen which will be to us no lesse memorable then the day of our birth or the day of our comming to any place or dignitie And as much joy and comfort shall we take in the remembrance of it as of any of them The rest and repose our spirits shall finde upon the accomplishment of it will be worth our paines and abundantly recompense our going through with it And when you come backe againe to Saint Iohn Baptist and to bring him word you have brought forth this fruit he will then shew you AGNVS DEI And then is indeed the shewing of Him in kind and the right time of Seeing Him And that fight shall be worth all we will thinke we never saw Him before We shall be sure to fly the wrath to come Nay it shall fly from us By us or over us but from us sure Wrath shall fly and insteed of it the Kingdome of heaven shall come neere to us and we to it For Repent and it is at hand say Saint IOHN and CHRIST both It is our daily prayer it may come and this is the way to make it come What shall I say we shall sanctifie thereby this time of fast and as it hath ever beene counted make it an holy time Rom. 6.22 And we in it shall have our fruit in holinesse and the end everlasting life A SERMON Prepared to be Preached on the X. of FEBRVARY A. D. MDCXXIV being ASH-VVEDNESDAY MATTH CAP. III. VER VIII Proferte Fructus igitur dignos Poenitentiae Bring forth Fruits therefore worthie amendment of life or Repentance OF this Text three Points we have gone through these three 1 Proferte Bring forth be not alwaies carrying in 2 Proferte fructus Bring forth fruit Leaves will not serve 3 Proferte fructus igitur Bring forth fruits therefore Wherefore That so you may escape the wrath to come There is no way to escape it but that Now we goe on Bring forth fruits therefore What fruits Fruits of Repentance fruits growing on a tree called Repentance For the fruits ever carrie us to the tree that carries them If we be to have fruit it must be brought forth If brought forth it must be there must be a tree to bring it forth That tree is Repentance The reason that Saint IOHN in his whole Sermon runnes all upon this metaphor of tree and fruits and axe and roote that he brings in Repentance as a tree I have touched formerly It seemes to referre us this tree to another the forbidden tree That tree had fruit This tree to have so too Tree for tree fruit for fruit Gen. 2.17 The worthie fruits of Repentance for the unworthie fruits of disobedience The fruit of that tree was our bane the fruit of this to be our medicine The fruit of that made ira ventura to come The fruit of this will turne it away It is true the fruits of this tree of Repentance they were not prima intentionis first or principally intended There was another a more excellent plant called the tree of Innocence the fruit whereof was Ne peccetis not to sinne at all There were no fruit to that if it were to be had But where shall we finde that Rom. 3.23 Where growes the tree that beares that fruit Who is there that sinneth not The forbidden fruict was no sooner taken but that tree withered and dyed could never be got to grow in our nature since No talking of that That tree failing it pleased GOD of His great Goodnesse to graft upon a new stocke this second plant the Plant of Repentance To the end it might serve for a Counterpoyson the fruict of it against the venim of the forbidden fruict To the end also that it might serve to supply that other of Innocencie they be Elihu's words in Iob to restore unto man his innocencie Iob. 33.26 For quem paenitet peccâffe poene est innocens could the Heathen man say the next degree to Innocencie is Penitencie That if we cannot present GOD with the fruict of innocencie at the seat of His Iustice yet with the fruict of Repentance we may at the throne of His grace And this Tree will grow in our soile our soile will beare it and with good tending bring forth fruicts worthy fruicts which we may offer unto GOD and He will take it in good worth And this is the tree we must trust to now and blessed bâ— GOD that so we may The Division To keepe us close to our metaphore We say first that Repentance if it be right as no logg no dry peece of wood A tree it is hath life in it vegetable life at the least 2. A tree and that no barren tree Such there be that for all their root bring forth no fruit at all This tree is a bearing tree you may say Proferte to it It will bring forth 3. Bring forth and what That it was sett for It was not set for shadow nor for fewell It was planted for fruit and fruit it is to bring 4. But will any fruit serve No trees there be that carry fruit but fruit of no worth porcis comedenda for swine perhaps not for men Neither for meat nor medecine Neither meet to be presented to GOD nor vsefull for the service of men So 1 a tree 2 a bearing tree 3 a fruit-bearing tree and 4 the fruit it beares worthy the tree that beares it 1 If it be a dead stocke and no live tree 2 If it be a tree but bare and barren No proferte Bring not forth 3 If it bring forth be it what it will if it be not fruit 4 If it be fructus and not dignos fruit but such as is nothing worth it comes not hence Saint Iohn acknowledges it not None of his tree some bastard slipp it is None of his setting His lies faire before us Bring forth therefore c. Of these foure we are to proceed 1 Of the tree 2 The bearing of the tree 3 The fruit it beares 4 The worth of the fruit and a word if you will of the fruit time the time of all this which will fall out to be at
his oration to the States of his Realme before his first Parliament testifieth the Arke was not sought to in the dayes of Saul That Piller was not looked to Sought to it was after a sort Religion 1. Sam. 14.18.19 but nothing so as it should Come let us have the Arke saith he And then Goe to it skills not greatly carry it backe againe which what was it but to play fast and loose with Religion Act. 24.25 To entend Paul as Foelix saith at our idle time and not to redeeme time to that end Iudge of Religion 's case by the reverence of the Ephod 1. Sam. 6.20 A daughter of his owne bringing up Micall saw David for honor of the Arke weare it and despised him in her heart Iudge of it by the regard of the Priest the keeper of the Arke For very love to it that calling was kept so low and bare that they were tyed to the allowance of their Shew-bread 1. Sam 21 4. the High Priest had noâ— a loafe in his house besides This was the first rott of his kingdome The Arke not sought to The Ephod in contempt The Priest-hood impoverished Acts 18.17 Et Saulo nihil horum curae and Saul regarded not any of these things Such another indifferencie for Church matters we finde in Ieroboam Hos. 13.2 Tush saith he jestingly let them kisse the calves and spare not Let it goe which way it will But therefore GOD sends him word by Ahijah that Israël should be as a reed in the water bowing to and fro at the devotion of every wave and every wind 1. Reg. 14.15 without any steaddinesse And was it not so Search the Chronicles So GOD saw this minde in Saul to his Arke and was wroth withdrew from him His religious and good Spirit and sent upon him a prophane and furious Spirit which carried him on first to a sinfull life and never left him till it had brought him to a shamefull death And God was even saying his Disperdas to the Kingdome Deut. 33. â—â— but David heere intreated for a Ne perdas and promised a better care of Celebrabimus Iehovam Now where Religion thrives not the other of Iustice will not hold long when one staff is broken the other holdeth not whole long after Zach. 11.4 And surely his Iustice was suitable to the former to his weake regard of Religion That also was weake too 1. Weake toward the enemie It is said there was want of necessarie furniture of armor and munition in his daies And there had beene defect in teaching them to shoot which David supplied at his entrance 3. Weake at home too 1 Sam. 13.22 2 Sam. 1.18 where he did not justitias but injurias judicare The parts of Iustice are two as we finde in the tenth verse 1 To exalt the hornes of the righteous 2 and to breake the hornes of the wicked 1. For the first Reason was and so was promise too that David should have been rewarded with Meroë his eldest daughter's marriage I know not how 1. Sam. 18.17.19 one Adriel an obscure fellow never to have been nam'd but to shew such a one put David by had his horne exalted above him This for reward 2. And his Punishment was no better 1. Sam. 15.9 Mercifull to Agag whose hornes should have beene broken and in Abimelech's case too rigorous putting him and eightie foure more to the sword for a douzen of bread 2. Sam. 22 17. And whereas in kindly Iustice the rigour of frangam cornua commeth not at first but Clemencie giveth gracious warning with Dicam imprudentibus verse 4. So without regard heerof as upon any displeasure without any word at all 1. Sam 18.11.19.10.20.33 his Iavelin went streight to naile men to the wall they knew not wherefore Thus did Iustice decay after Religion and one Piller fall upon another whereof ensued his overthrow and the Land dangerously sick of the Palsey Whereof David complaineth and prayeth Heale the sores thereof for it shaketh Psal. 60.2 Now David as when he read Abimilek's mis-hap in the Booke of the Iudges he made his vse of it as appeareth 2. Sam. 11.21 So heere when he saw what had turned Saul to domage tooke warning by it Ruina praecedentium admonitio sequentium and to make the Land strong falleth to vndersett the Pillers And first of the first that is the stone which Saul and his builders cast aside For comming to the Kingdome he consecrates all his Lawes with his Act De Arcá reducendi whereat he would needs be present in his owne person 1. Chron. 13 2. because it touched Celâ—brâ—â—iâ—us Iehovam and that with some disgrace as Mical imagined but he was resolute in that point He could receive no dishonor by doing honor to God's Arke And when it was brought backe sett such an order for the Service of it by the Levitâ—s for maintenance so bountifull so reverend for regard so decent for order 1. Chron. 26. so every way sufficient as the care of the Temple might seeme to reigne in his heart As indeed it did and as he professeth he could not sleepe till he had sett a full order for God's matters and brought this Piller to perfection Psal. 132.3 Which his care was secunâ—um cor Dei and God would signifie so much by the ceremonie in the Coronation of the Kings of Iuda Wherein putting not onely the Diademe Imperiall but the Booke of the Law also 2 Reg. 11.12 upon the Kings head it was entended that Booke should be as deare to them as their Crowne and they equally studie to advance it And in putting the Scepter of Iustice in their hands Esay 22.22 and in laying the key of the house of David on their shoulders what els was required but as they executed the one with their hand so they should putt to the other arme and shoulder and all that is as David heere expresseth it two Celebrabimu's to one Iudicabo Thus was strengthened the first Piller and for the second the HOLY GHOST giveth him an honourable testimonie I speake not of his Militarie Iustice I need not 2 Sam. 8.15 Psal. 9 9.4 therein he was trained up but that in peace he exâ—cuted Iudgement and Iustice to all his people The Kings power saith he loveth Iudgement Not Power in injurie 2. Cor. 13.10 but Power in Iudgement saith David Power to aedification saith Saint Paul not to destruction that is to build up not to decay the Building Therefore Vertue and Valor wanted not their reward in his time He professeth after in this Psalme The wind should blow no man to preferment out of what Quarter soever it came but GOD Verse 6. by his graces should point them to it And sure the diligent description the HOLY GHOST vseth of his Worthies 1. Chron. 11. 2. Sam. 23. and men of Place sheweth him to have been most exact in this
That Christ's bodie is Templum hoc 2. The dissolution of it by death in Solvite 3. The rearing it up againe by His resurrection in Excitabo 4. The time to doe it in three dayes By which circumstance of three dayes and this day the third of them commeth this time to claime a kind of propertie in this passage of Scripture And that two waies For first at this Feast were these words heer spoken you may see they were so at the thirteenth verse before at the Feast of Easter And secondly at this Feast againe were they fullfilled after the Solvite three dayes since the Excitabo this very day So at this Feast the promise and at the very same the accomplishment of it The accomplishment once the memoriall ever Being then at this very time thus spoken and done Spoken heer now done three yeares after Being I say spoken and done and at this time spoken and done Neverso fit as now I. The two senses of Templâ—â—oc Ver. 20. Solvite Templum hoc Templum hoc we begin with It is a borrowed terme But we cannot misse the sense of it For both are set downe heer to our hand the wrong sense and the right The wrong the next verse of all for the materiall Temple So the Pharisees tooke it and mis-tooke it The right the next Verse after for the Temple of His body So they should have taken it For so He meant it Ver. 21. Ipse autem dicebat c But He spake of the Temple of His Body And He know his owne meaning best and reason would should be His own Interpreter And this meaning of His it had been no hard matter for them to have hitt on but they came but a byrding but to catch from Him some advantage and so were willing to mistake Him As this they caught as an advantage we see and layd it up for a raynie day and three yeares after out they came with it and framed an Inditement upon it as if He had meant to have destroyed their Temple Mat. 26.61 Mar. 14.58 The Pharisees sense could not be true Ver. 18. But was it likely or could it once be imagined He meant to destroy it It was GOD'S house And the zeale of God's house but even a verse before consumed Him And doth His zeale now like the zeale of our times consume God's house What and that so quickly but a Verse between But even very now He purged it And did He purge it to have it pulled downe That were preposterous Now it was purged pull it downe Nay pull it downe when it was polluted Now it is cleansed let it stand To reforme Churches and then seeke to dissolve them wil be counted among the errours of our Age. CHRIST was farr from it He that would not see it abused would never endure to have it destroyed specially not when He had reformed the abuses And yet more specially not even presently upon it they might be sure But that which must needs lead them to the right meaning was that these words Templum hoc He could not say them but by the manner of His uttering them by His very gesture at the delivery of this particle hoc they must needs know what Temple it was He intended It was easy to marke whither He carried His hand or cast His eye up to the fabrique of it or whither He bare them to His bodie Which one thing onely was enough to have resolved them of this point and to quit our Saviour of aequivocation We will then wayve theirs as the wrong meaning And take it as he wisheth The true sense Chap. 13.23 who leant on his breast and best knew His minde of the Temple of His bodie But what resemblance is there between a bodie and a Temple 1. A Bodie a Temple Ver. 16. or how can a bodie be so termed Well enough For I aske why is it a Temple What makes it so Is it not because it is Domus Patris mei as He said a little before because GOD dweleth there For as that wherein man dwells is a house So that wherein GOD is a Temple properly That I say wherein be it place or be it bodie So come we to have two sorts of Temples Temples of flesh and bone as well as Temples of lime and stone For if our bodies be termed houses because our soules tenant wise abide and dwell in them If because our soules dwell they be houses if GOD doe so they be Temples why not Why not 1. Cor. 6 1â— why know yee not this saith the Apostle that your very bodies if the Spirit of GOD abide in them eo ipso Temples they be such as they be But then they be so specially when actually we imploy them in the service of GOD. For being in His Temple and there serving Him then if ever they be Templa in Templo Living Temples in a Temple without life A bodie then may be a Temple Even this of ours And if ours these of ours I say in which 2. CHRIST 's body a Temple Col. 2.9 the Spirits of God dwelleth onely by some gift or grace with how much better right better infinitely His bodie Christ's in whom the whole God-Head in all the fulnesse of it dwelt corporally Corporally I say and not Spiritually alone as in us By nature by personall union not as in us by grace and by participation of it onely Againe if ours which we suffer oft to be polluted with sinne that many times they stand shutt up and no service in them for a long season togither how much more His that never was defiled with any the least sinne never shut but continually taken up and wholly imployed in His Father's service His above all exception His without all comparison certeinly Alas ours but Fathers acâ—es under goat skinns His the true the Marble the Cedar-Temple inâ—enâ— in CHRIST'S bodie then a Temple But a Temple at large will not serve It must be Templum hoc that very Temple 3. Christ's body This Tâ—â—â—le or 〈…〉 they too heat for And so we to proceed yet further and to seeke a congruitie of His bodie with the materiall Temple it was taken for to which there is no doubt His intent was to resemble it The Rabbins in their Speculative Divinitie doe much busy themselves to shew that in the Tâ—mple there was a modell of the whole world and that all the Sphaeres in heaven and all the Elements in earth were recapitulate in it They were wide The Fathers tooke the right and bestowed their time and travaile more to the point to shew how that Temple and all that was in it was nothing els but a compendious representation of CHRIST for whom and in whose honour was that and all other true Temples And this they did by Warrant from the Apostle who in Heb. IX aimeth at some such thing Heb. 9.5 Christ's bodie Templum hoc wherein like Now the points of
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
and we to aske who that other was The tenour of Scripture that Noble man then read was out of the LIII Chapter and this of ours out of the LXIII ten Chapters between But if S. PHILIP had found him reading of this heer as he did of that he would likewise have begun at this same Scripture as that he did and preached to him CHRIST Onely with this difference out of that CHRIST 's Passion out of this His Resurrection For Esa. 53.7 For He that was ledd as a sheep to be slaine and so was slaine there He it is and no other that rises and comes heer back like a Lion from Bozra imbrued with blood the blood of His enemies I have before I was aware disclosed who this Party is It was not amisse I so should not to hold you long in suspense but to give you a little light at the first whom it would fall on CHRIST it is Two things there are that make it can be no other but He. 1 One is without the text in the end of the Chapter next before There is a proclamation Behold heer comes your SAVIOVR and immediatly Chap. 62.11 He that comes is this Party heer from EDOM He is our SAVIOVR and besides Him there is none Even CHRIST the LORD 2 The other is in the text it selfe in these words Torcular calcavi solus I have trode the wine-presse alone Words so proper to CHRIST so every where ascribed to Him and to Him onely as you shall not read them any where applied to any other no not by the Iewes themselves So as if there were no more but these two they shew it plainly enough it is it can be none but CHRIST And CHRIST when Even this day of all dayes His comming heer from EDOM will fall out to be His rising from the dead His returne from BOZRA nothing but his vanquishing of hell We may use His words in applying it Thou hast not left my soule in hell but brought me back from the deep of the earth again Psal 16 10.71.20 Nothing but the act of His rising again So that this very morning was this Scripture fulfilled in our eares The whole text entire is a dialogue between two 1 the Prophet and â— CHRIST There are in it two Questions and to the two questions two Answers 1 The Prophets first question is touching the Party himselfe who he is in these words Who is this To which the Party himselfe answers in the same verse these words that am I one that c The Prophets second question is about his colours why He was all in red in the second verse Wherefore then is thy apparell c The answer to that is in the third verse in these I have troden c For I will tread them downe Of CHRIST Of His rising or comming back of His colours of the wine-presse that gave Him this tincture or rather of the two wine-presses 1 the Wine-presse of Redemption first 2 and then of the other Wine-presse of Vengeance THe Prophets use to speake of things to come as if they saw them present before their eyes That makes their Prophesies be called Visions In his vision heer I. The first Question touching the Partie Who it is Psal. 60.9 the Prophet being taken up in spirit sees on comming Comming whence From the Land of countrey of IDVMAEA or EDOM From what place there From BOZRA the chiefe Citie in the land the place of greatest strength Who will lead me into the strong Citie That is BOZRA Who will bring me into EDOM He that can do the first can do the latter Winn BOZRA and EDOM is woon There was a cry in the end of the Chapter before Behold heer comes your SAVIOVR He looked and saw one comming Two things he descries in this Party 1 One his habite that He was formosus in stolâ very richly arrayed â— The other his gate that He came stoutly marching or pacing the ground very strongly Two good familiar notes to descrie a stranger by His Apparell whether rich or mean which the world most commonly takes notice of men by His Gate for weake men have but a feeble gate Valiant strong men tread vpon the ground so as by it you may discerne their strength Now this Party He came so goodly in his apparell so stately in his march as if by all likelyhood he had made some conquest in EDOM the place He came from had had a victorie in BOZRA the Citie where he bad been And the truth is so He had He saith it in the third verse He had troden downe his enemies had trampled upon them made the blood even start out of them which blood of theirs had all to stained his garments This was no evill newes For ESAI 's countrimen the people of GOD EDOM was their worst enemie they had With ioy then but not without admiration such a Party sees the Prophet come toward him Sees him but knowes him not thinks him worthy the knowing so thinking and not knowing is desirous to be instructed concerning him Out of this desire askes quis est Not of himselfe he durst not be so bold Who are you but of some stander by Whom have we heer Can you tell who this might be The first question But before we come to the question a word or two of the place where he had beene and whence he came EDOM and BOZRA what is meant by them For What is meant 1 by Edom. Mat 2.14 if this Party be CHRIST CHRIST was in Aegypt a child but never in EDOM that we read never at BOZRA in all His life So as heer we are to leave the letter Some other it might be the letter might meane we will not much stand to look after him For how ever possibly some such there was yet it will plainly appeare by the sequele that the testimonie of IESVS as it is of each other so it is the spirit of this prophesie Apoc. 9.10 Go we then to the kernell and let the huske lie let go the dead letter and take we to us the spirituall meaning that hath some life in it For what care we for the literall Edom or Bozra what became of them what are they to us Let us compare spirituall things with spirituall things that is it must do us good I will give you a key to this and such liâ—e Scriptures Familiar it is with the Prophets nothing more then to speak to their People in their owne language then to expresse their ghostly enemies the both mortall and immortall enemies of their soules under the titles and termes of those Nations and Cities as were the knowen sworne enemies of the Common-wealth of ISRAEL As of Aegypt where they were in bondage as of Babylon where in captivitie elswhere as of EDOM heer who maliced them more then both those If the Angell tell us right Rev. XI there is a spirituall Sodome and Aegypt where our LORD was crucified and if they
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 sense of love The eare that is the ground of the word which is audible the eye which is the ground of the Sacraments which are visible To the eare in a noise To the eye in a shew A noise of a mighty Wind. A shew of fiery Tongues The noise serving as a Trumpett to awake the World and give them warning He was come The fiery Tongues as so many Lights to shew them and to lett them see the Day of that their visitation To beginne with the first There came a sound Which very soâ—nd is to shew There came a sound that the Spirit whereof it is the forerunner is no dumbe spirit but vocall And so it is the sound thereof is not onely gone into all lands but hath beene heard Rom. 10 18. in all ages before the flood it sounded in a Iud 14. ENOCH a Prophet and b 2 Pet. 2.5 NOE a Preacher of righteousnesse All the Law long it sounded in them by whom c Chap. 15.21 MOSES was preached every Sabboth day The very beginning of the Gospell was with a sound d Mat. 3.3 Vox clementis and but for this sound S. PAVL knoweth not how we should do e Rom. 10.14 How should they beleeve saith he in Him of whom they have not heard and without a sound there is no hearing But we shall come to this againe in the apparition of the tongues There came a sound and not any sound it will not be amisse A sound Echo-wise to weigh what kind of sound is expressed in the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know what sound an Echo is a sound at the second hand a sound at the rebound Verbum DOMINI venit ad nos The word of the LORD commeth to us there is the first sound To us and ours is but the Echo the reflection of it to you GOD 's first and then ours second For if it come from us directly and not from Him to us first and from us then to you echo-wise it is to be suspected A sound it may be the HOLY GHOST commeth not with it His fererunner it is not for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There came a sound and it was the sound of a wind and this too very fitly For the Wind which is heer the type of the HOLY GHOST of all the creatures A sound of a Wind. doth best expresse it 1. For first of all bodily things it is the least bodily and commeth neerest to the nature of a spirit invisible as it is 2. And secondly quicke and active as the spirit is Of the Wind it is said Vsque adeo agit ut nisi agat non sit so active it is as no stirring the ayre no action no wind even so no operation no spirit So like as both have but one name nay all three but one 1 The wind in the wide world 2 the breath in our bodies 3 and the Spirit in the mysticall Bodie the Church and much adoe we have to distinguish them in many places they be taken so one for an other Now this Wind that came and made this sound is heer described with foure properties 2 It fell sodainly 2 It was mighty or violent 3 It came from heaven 1. It came sodenly 4 It filled that place where they sate that place and no other Of which the two first are ordinarie and like the wind common 1 To be sodaine 2 and to be violent The other two not so but dislike 3 To come from heaven 4 and to keep it selfe within one place and that of no great compasse It fell sodainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth the wind A wind 1 That camâ— soâ—ainly It riseth oftentimes in the middest of a calme giveth no warning but rusheth up of a sodaine and even so doth the SPIRIT For that commeth not by observation neither saith our SAVIOVR a Luke 17.20 you can make no sett rules of it you must waite for it as well when it commeth not as when it comes b Esa. 65.1 Many times it is found of them that seek it not and therefore little account make of it and therefore little deserve it c 1. Sam. 10.10.16.13 Chap. 10.44 Cecidit super eum Spiritus is so common in both the Old and New Testament as we can make no doubt of this Which sheweth it falls sodainly it creeps not serpentis est serpere Commonly motions that come from the Serpent creep upon us but nescit tarda molimina Spiritus Sancti gratia saith AMEROSE d Psal. 147 15. Velociter currit sermo Ejus His Word runneth very swiftly and e Psal. 18.10 His Spirit commeth with the wings of the Wind. And therefore sodaine saith GREGORIE because things if they be not sodaine awake us not affect us not but Repentina valde mutant sodaine things start us and make us looke up And therefore sodaine saith he againe that men may learne not to despise present motions of grace though sodainely rising in them and though they can give no certaine reasoâ— of them but take the Wind while it blâ—weth and the water while the Angell mooveth it as not knowing when it will or whether ever it will blow Againe or stirre any more It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it fell on a sodaine 2. A vehement Wind. It was a mighty or vehement wind The Wind is so and the Spirit is so both in this well sorted together Of the Wind it is a common observation that being nothing els but a puffe of aire the thinnest the poorest and to our seeming of the least force of all creatures yet groweth it to that violence and gathereth such strength as it f Psal. 48.7 rattâ—es togither the great ships of Tharsis as g 1. Reg 19.11 it rents and rives in sunder mountaines and rocks pulls up trees blowes downe huge piles of building hath most strange and wonderfull effects which our eyes have often seene and all this but a little thinne ayre And surely no lesse observable or admirable nay much more have been and are the operations of the SPIRIT Even presently after this this SPIRIT in a few poore weake and simple instruments GOD knoweth waxed so full and forcible as it h 2. Cor 10 4. cast downe strong holds brought into captivity many an exalting thought i 1. Ioh. 5.4 made a conquest of the whole world even then when it was bent fully in mayne opposition against it as it hath sett all men in a maze to consider how so poore a beginning should grow to such might that Wisdome and Learning and Might and Majestie and all have stooped unto it and all was but GOD 's k Luke 11.10 little finger all l 2 Thes. 2 8. the breath of His mouth Verily the Wind was never so vehement as the SPIRIT hath beene and is in His proceeding These two are common with the Wind and for these
two it might have been no more but even a common wind The other two are not so but shew it to be more then a wind 3 The comming from heaven 4 the filling but of that one place In these two it is dislike as in the former two liâ—e the ordinarie wind that bloweth 3. It came from heaven It came from heaven Wines naturally come not from thence but out of the caves and holes of the earth they blow not downeward but moove laterally from one coast or climate to another To come directly downe not onely de sursum from above so it may be from the middle region of the ayre but de caelo from heaven it selfe Psal. 13 5.7 that is supernaturall sure that is a Wind out of GOD 's owne Treasurie indeed that points us plainely to Him that is ascended up into heaven and now sendeth it downe from thence And therefore sendeth it from heaven that it may fill us with the breath of heaven For as the wind is so are the blasts so is the breath of it and as is the spirit so are the motions it useth so are the reasons it is carried by To distinguish this Winde from others is no hard matter If our motions come from above if we fetch our grounds there de coelo from heaven from Religion from the Sanctuarie it is this wind but those that come from earthly respects we know their cave and that there is nothing but naturall in them This wind came thence to make us heavenly minded n Col. 3.1 sapeâ—â— quae sursum to sett our affections on things heavenly o Phil. 3.21 and to frame the rules of our conversation agreeable unto heaven So we shall know what wind blowes Mat. 21.25 whether it be de coelo or de hominibus whether it be defluxus coeli or exhalatio terrae from heaven or of men a breath from heaven or a terrene exhalation 4. It filled that place onely And like to this is the fourth It filled that place where they satt That place where they That place not the places about That place it filled the other felt it not And this is another plaine dissimile To blow but in one place and sheweth it to be more then ordinarie The common wind all places within his circuite it ayreth all alike one as well as another indifferently This heer seemeth to blow Elective as if there were sense in it or it blew by discretion For it blew upon none of the neighbour houses none of the places adjacent where these men were not That and onely that roome it filled where they were sitting And this of blowing upon one certaine place is a propertie very well fitting the Spirit Iohn 3.8 Vbi vult spirat To blow in certaine places where it selfe will and upon certaine persons and they shall plainely feele it and others about them not a whit There shall be an hundred or more in an auditorie one sound is heard one breath doth blow at that instant one or two and no more one heere another there they shall feele the Spirit shall be affected and touched with it sensibly Twentie on this side them and fourtie on that shall not feele it but sit all becalmed and go their way no more moved then they came Vbi vult spirat is most true And that Vbi is not anywhere but where these men sat that is it is a peculiar Wind and appropriate to that place where the Apostles are that is the Church else-where to seeke it is but follie The place it bloweth in is Sion and in Sion where men be so disposed as we shewed ere while that is where there is concord and vnitie the dew of Sion Ibi mandavit Dominus benedictionem There GOD sendeth this Wind Psal 133.4 and there He sendeth His blessing with this wind which never leaveth us till it bringeth us to life for evermore to eternall life Eccl. 1.6 So doth Salomon describe the nature of the Winde That it goeth forth and that it compasseth round about and then last That it returneth Per circuitus suos So doth this it commeth from heaven and it bloweth into the Church and through and through it to fill it with the breath of heaven and as it came from heaven to the Church so it shall returne from the Church into heaven againe per circuitus suos and whose sayles it hath filled with that winde it shall carrie with it along per circuitus suos even to see the goodnesse of the LORD in the land of the living there to live with Him and His Holy Spirit for ever So we have briefly the foure properties of this Winde and of the Spirit whose Type it is 1 That it is sodaine in the first comming 2 That it is mightie in proceeding 3 That it commeth from heaven 4 That it commeth into the Church to fill it with the spirit of heaven and to carrie it thither whence it selfe commeth Thus much for the second The first Type This winde brought downe with it tongues even imbrem linguarum 2 To be Seene There appeared Tongues c a whole shower of them which is the next point Of the shew which appeared By which appearing it appeareth plainely that the Wind came not for themselves onely but for others too beside In that heere is not onely sent a Winde which serveth for their own inspiration but there be also sent tongues with it which serve for eloquution that is to impart the benefit to more then themselves It sheweth that the HOLY GHOST commeth and is given heere rather as gratia gratis data to do others good then as gratia gratum faciens to benefit themselves Charitas diffusa in corde would serve them Charitie powred into their hearts Rom. 5.5 Psal. 45.2 but gratia diffusa in labijs Grace powred into their lipps that is not needfull for themselves but needfull to make others beside them partakers of the benefit The Wind alone that is to breath withall the grace of the Holy Ghost whereby our selves live but the Wind and Tongues that is to speake withall the grace of the Holy Ghost whereby we make others live and partake of the same knowledge to life And union of the Winde and Tongue heere on earth expressing the unitie of the Spirit and Word in heaven that as the Winde or breath in us is to serve the Tongue so is the Spirit given to set forth the Word and the Holy Ghost to spread abroad the knowledge of CHRIST Where it is not unworthy your observing neither that as in the naturall body one and the same breath of ours is Organon both vitae and vocis is the instrument both of life and voyce the same that we live by is the same that we speake by Even the very like is in the body mysticall and both the vitall breath and the vocal come both as we heere see from the Holy Ghost This also standeth of
vigor that the force of fier should shew forth it selfe in their words both in the splendor which is the light of knowledge to cleere the mist of their darkned understanding and in the fervor which is the force of spirituall efficacie to quicken the dulnesse of their cold and dead affections And indeed the world was then so overwhelmed with ignorance and error and so overgrowen with drosse and other badd matter by Paganisme it long had beene Es. 6.6 that their lippes did need to be touched with a cole from the Altar Tongues of flesh would not serve the turne nor words of ayer but there must be fire put into the tongue and spirit and life into the words they spake a force more then naturall that is the force of the Spirit even to speake sparks of fire in stead of words to drive away the darkenesse and to refine the drosse of their heathenish conversation so long continued Our SAVIOVR CHRIST saw this and said Mar. 9.49 Every sacrifice then had need to be seasoned with fire but there was no fire to do it with Therefore he addeth in another place I came to send fire upon earth and this day He was as good as His word Luk. 12.49 and sent it And with such a tongue spake He himselfe when they said of Him Did not our hearts burne within us while He spake unto us by the way With such a tongue S. Peter Luk. 24.32 heere in the Chapter for sure there fell from Him something like fire on their hearts when they were pricked with it and cryed Men and brethren what shall we doe Ver. 37. And even to this day yet in them that move the dead and dull hearts of their hearers and make them to have a lively apprehension of things pertayning to GOD there is a remainder of that which this day was sent and they shew plainely that yet this fire is not cleane gone out But this is not alwaies nor in all with us no more was it with them but in those of their hearers which had some of the annointing and that will easily take the fire 1. Ioh. 2.27 in them good will be done Or at least where there was some smoking flax some remainder of the Spirit which without any great adoe will be kindled anew Them Mat. 12.20 it doeth good the rest it did not This for the fire These satt upon each of them In which sitting is set downe unto us 4 And sat on each of them their last qualitie of continuance and constancie The vertue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery tongues sitting the vice opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie tongues flitting They did not light and touch and away after the manner of butterflies but both they satt Verse 2. Verse 3. themselves in the former Verse and the tongues satt on them that is they abode still and continued stayed and steddie without stirring or starting aside saith the Psalmist like a swarving bowe Psal. 78.57 Of our SAVIOVR CHRIST himselfe how to know Him GOD himselfe gave S. Iohn Baptist a privie signe and it was this On whomsoever thou seest the Spirit lighting and abiding on Him That is He Lighting is not it Ioh. 1.33 though it be the Holy Ghost but lighting and abiding that is the true Signe Psal. 68.18.19 The same our SAVIOVR is this day said That ascending on high He gave gifts unto men and to what end that the LORD their GOD might dwell among them Marke that Dwell not might stay and lodge for a night as in an Inne or Hâ—stry and then be gone in the morning but Dwell that is have His habitation take up His residence among them The GOD or that person of the Deitie he there faith shall dwell is the Holy Ghost One of whose chiefe Attributes in the Psalme is that He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant Spirit Psal. 51.10 and A Sanctus come of Sancio there is as much said in the latine word as in the Hebrew Constant not desultorie and His fire not like the foolish meteor now in now out but permanent still like the fire on the Altar Levit. 6.12 So in vigor as His vigor is not brunts onely or starts impetus but habitus that it holdeth out habit wise Not onely like the sparks before which will make a man stirr for the present but leaving an impression such an one as yron redd hot leaveth in vessells of wood a fire-marke never to be got out more Such doth the Holy Ghost leave in the memories Psal. 119.93 In aeternum non obliviscar I shall never forget it And such did it leave in the hearts of the first Christians that could never be got out of their hearts by their persecutors till they plucked out hearts and all Mar. 9.49 With this Salt as well as with that fire saith CHRIST must every sacrifice be seasoned Not onely with that fire to stirr it up but with this salt to preserve it By this vertue in the former verse they were disposed to the Spirit and now heere you see againe by the Spirit they are disposed to this vertue And not onely disposed to it but rooted and more and more confirmed in it that we may learne to esteeme of it accordingly And thus have we as before heard what the sound so now seene what the sight can shew us even all foure 1. Tongues that they might preach 2. Cloven that they might preach to many 3. Fire that they might doe it effectually 4. And Sitting that so effectually as not flittingly but that it might be an efficacie constant abiding and staying still with them So forcible that continuall Now are we to know what all this amounts to what is the Signatum or thing signified of both these signes What was wrought in them by inward concurrence with this outward resemblance And that followeth in the fourth verse wherein there is a Commentarie of this Winde and a Glosse of these tongues Of the Winde in the forepart They were all filled with the Holy Ghost Of the Tongues in the latter They began to speake with other Tongues as the Spirit gave them vtterance But the time being already spent I will not so farre presume as to enter into it It would aske too long a treaty It remaineth now that first we offer up our due praise and unfayned hearty thanksgiving to Him that is ascended up on high for sending this day this blessing upon that His Church the Mother of us all The fruit whereof even of this Winde and of these tongues in the effect of them both the blowing of the one and the speaking of the other we all feele to this day so farre as Christendome is wide It is the duty of the day First then this and then withall secondly to endeavour that we may have this day some feeling of this dayes benefit our selves and some way finde our selves visited with
greatnesse of this Dayes 's benefit consequently the highnesse of this Feast not onely that it is aequall to any of those praecedent that the Holy Ghost is aequall to Christ els should we be at an after deale and change for our losse No Saint Augustin prayeth well Domine da mihi alium te alioqui non dimittam te give us another as good as your selfe or we will never leave that or consent that you leave us But that some inaequality there is els they might stand as they are seeing they should be never the better but sure as the case standeth more for their behoof then CHRIT Himselfe I. The inconveâ—â—â—nce of non 〈◊〉 We shall never see it in kind the expedience of veniat the absolute necessity of His comming till we see the inconvenience of non veniet that it by no meanes may be admitted we cannot be without Him First then absolute necessity it is in both the maine principall works of the Deitie all three persons co-operate and have their concurrence As in the beginning of the creation not onely dixit Deus was required which was the Word 〈◊〉 1.3 〈◊〉 1.2 but ferebatur Spiritus the motion of the Spirit to give the Spirit of life the life of nature As in the Genesis so in the Palingenesie of the world a like necessity not onely the Word should take flesh but flesh also receive the Spirit to give liâ—e â—oh 1.14 even the life of grace to the new creature It was the Counsaile of GOD that every person in the Trinitie Gal. 6.15 should have his part in both in one worke no lesse then the other and we therefore baptized into all three But I add secondly more then expedient it is the worke of our salvation be not left halfe undone but be brought to the full perfection which with non veniet cannot be if the Holy Ghost come not CHRIST 's comming can do us no good when all is done Ioh. 19.30 nothing is done No said not He Consummatum est Yes and said it truly in respect of the worke it selfe but quod nos in regard of us and making it ours non consummatum est if the HOLY GHOST come not too Shall I follow the Apostle and humanum dicere Rom. 6.19 speake after the manner of men because of our infirmitie GOD himselfe hath so expressed it A word is of no force though written which we call a deed till the seale be added that maketh it authenticall GOD hath borrowed those very termes from us CHRIST is the Word the HOLY GHOST the Seale in quo signati estis Eph. IV. XXX Nisi veniat if the Seale come not too nothing is done 2. Yea the very will of a Testator when it is sealed is still in suspense till administration be granted Heb. 9.15 CHRIST is the Testator of the new Testament The administration is the SPIRIT 's 1. Cor. 12.5.11 I. Cor. XII If that come not the Testament is to small purpose 3. Take CHRIST as a Purchaser the purchase is made the price is payd yet is not the state perfect unlesse there be investiture or as we call it liverie and seisin that maketh it compleate Perquisitio that very word is CHRIST 's but the inveâ—titure is by the Spirit II. Cor. V.V. If He come not we lack that that we may not lack and so not lack Him What will ye that I say Vnlesse we be joined to Him as well as He to us as He to us by our flesh so we to Him by His Spirit nothing is done The exchange is not perfect unlesse as He taketh our flesh so He give us His Spirit as He carrieth up that to heaven so He send this down into earth Ye know it is the first question the Apostle asked Act 19.2 Iude ver 19. Have ye received the HOLY GHOST since ye beleeved If not all els is to no purpose without it we are still as Iude calleth us animales Spiritum non habentes naturall men but without the Spirit And this is a certain rule Rom. 8.9 Qui non habet he that hath not His Spirit is none of His CHRIST profiteth him nothing Shal I lett you see one inconvenience more of non veniet As nothing is done for us so nothing can be done by us if He come not No meanes on our part availe us ought 1 Not Baptisme for nisi ex Spiritu if He come not well may it wash soile from our skinne but no steine from our soule no Laver of regeneration without renewing of the Holy Ghost 2. Cor. 3.6 2 No Preaching neither for that is but a letter that killeth except the Spirit come too and quicken it 3 No Sacrament we have a plaine Text for it The flesh profiteth nothing if the Lord and giver of life the Spirit be away Ioh. 6.63 4 To conclude no prayer for nisi unlesse the Spirit helpe our infirmitie and make intercession with us Râ—m 8.26 we neither know how nor what to pray So the Spirit must come to all and it goeth through neither can ought be done for us or by us without it Away then with ne veniat we cannot say it we may not thinke it We cannot spare this first Another veniat there must be a second Advent besides CHRIST ' s. CHRIST 's Advent beginns all this ends all our solemnities Come He must and we must all agree to say Veni Creator Spiritus the inconvenience of non veniet we cannot endure But then there ariseth a new difficultie upon Si non abiero 2. The necessitie of Si non abiero We see a necessitie of His comming but we see no necessitie of CHRIST 's going Why not CHRIST stay and yet He come Why may not CHRIST send for Him as well as send Him Or if He go come againe with Him Before it was Ne veniat ille mane Tu now it is Veniat ille et mane Tu. Why not Are they like two buckets one cannot go downe unlesse the other go up If it be so expedient He come CHRIST I trust is not impedient but He may come CHRIST sure and He are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-compatible they may be and abide together well enough We beleeve He was conceived by the Holy Ghost then no antipathy between them At His Baptisme He was knowne by this Ioh. 1.32 that the Spirit rested and stayed upon Him why not now as well We see not how this holdeth If I go not He will not come It cannot be denied they two can stay together well enough and the time shall come we shall enjoy them both together and the â—ather with them That time is not yet now it is otherwise Not for any lett in themselves that is not all but for some further matter and considerations noted by the Fathers for which it was expedient CHRIS should go that the Holy Ghost might come First for veniet The Holy Ghost cannot
Deitie to be subject to this or the 〈◊〉 â—â—â—turbations that we be And yet both this passion of griefe and diverse other 〈◊〉 â—â—â—ger repentance jealousie we read them ascribed to God in Scripture And as 〈◊〉 in one place so denied as flatly in another One where it is said It repented 〈◊〉 â—e had made Saul King In the same place by and by after 1. Sam. 15.11 The Strength of 〈◊〉 gâ—â—â—t as man that He can repent One where GOD was touched with griefe of 〈◊〉 â—nother There is with Him the fullnesse of all joy for ever which Gen. 6.6 Psal. 16.11 excludeth all griefe â—â—â—ite Hâ—â— is it then How are we to understand this Thus That when they are deniâ—â—â— that is to sett out unto us the perfect steddinesse of the Nature Divine no waies 〈…〉 to these our imperfections And that is the true sound Divinitie 〈◊〉 when they are ascribed it is for no other end but even humanum dicere for our 〈…〉 to speake to us our owne language and in our owne termes Rom. 6.19 so to worke 〈…〉 better Lightly men doe nothing so seriously as when they doe it in 〈…〉 indeed any thing thoroughly at all or as we say home unlesse it be edged 〈…〉 kind of affection Consequently such is our dull capacitie we never 〈◊〉 impression GOD will doe this or that to purpose except He be so 〈…〉 as we use our selves to be when we goe through with a matter 〈…〉 may not home unlesse we be angrie When GOD then is to punish He 〈…〉 unto us as angrie to note to us He will proceed as effectually as if He 〈◊〉 so indeed We are not carefull enough we thinke of that we love unlesse thâ—re be with our love some mixture of jealousie When GOD then would shew how charie He is of the entirenâ—sse of our â—ee towards Him He is said to be a jealoue GOD. We alternâ—t what once we have set downe but when we repent When GOD then changeth his 〈◊〉 formerly held He is made as if He did repent though so to 〈◊〉 were are this purpose And so heere we withdraw not our selves from whom we have conversed with before but upon some greevance When the Spirit of GOD them withdraweth Himselfe for a time and leaves us He is brought in aâ— greeâ—â— For that if it were other wise delivered it would not so affect us noâ— make 〈◊〉 impression that this way it doth So that Greeve Him not that is in direct 〈◊〉 Give Him not cause to doe that which in griefe men use to doe to with 〈◊〉 Himselfe and to forsake you If ye doe beleeve this He will as certainly give you over as if He were greeved in earnest This is from Saint Augurtâ—m How to have use of this phrase By this time we know how to conceive of this phrase aright Now how to have use of it And of this humanum dicit this use we may have First upon these places where we thus finde affections attributed to GOD Our rule is ever to reflect the same affection upon our selves which is put upon Him to be jealous over our selves to be angrie or greeved with our selves for that which is sayd to anger or to greeve GOD And that upon this Soliloquie with our selves That how light soever we seeme to make of sinne yet in that it is said thus to greeve GOD 's Holy Spirit it must needs be some greevous matter certainly And yet me thinkes it toucheth not the Spirit of GOD though He shall lose nothing by it He needs not to greeve at it Of the twaine it should rather seeme to concerne us we may come short of our Redemption by the meanes and a worse matter then that be cast into eternall perdition The losse is like to be ours And is this sayd to greeve the Holy Spirit of GOD and shall it not greeve us whom it more neerely concerneth Shall we be said to greeve Him with it and not our selves be greeved for it This or some to like effect Then it teacheth us this phrase withall what in this case we are to doe when it happeneth Sure even that which we would doe to one greeved by us whom we make speciall account of and would be right loth to lose his favour never to leave but to seeke by all meanes to recover him by shewing our selves sorrie and greeved for greeving of him by vowing never to doe the like more by undertaking any thing that may winne Him againe The onely way to remedie it is to take us to the same affection As heere that it greeve us to doe any thing may turne Him to griefe or if we have done it never cease to be greeved with our selves till we have recovered Him His favour and His grace againe 2 Are we doâ— greeve Him Now then were it not well to take notice of these greevances that we might avoid not offer them and so fulfill the Apostle's Nolite contristari Diverse there be But one 〈◊〉 them we cannot but take notice of This verse is so hemmed in with it on both sides And greeve not Our verse beginnes with And which couples it to the former And the very same that is in the former is repeated over againe in the next after And this it is To seâ—t a 〈◊〉 upon our lipps from soule language bitternesse cursing swearing without any 〈◊〉 at all That these come not out of our moutheâ— That we leave these in any case and then followes our verse And greeve not the Holy Spirit as if he pointed aâ— to these 〈…〉 These are such whereby we greeve the Spirit of GOD and all good men that 〈◊〉 them And that is one speciall way to greeve the Spirit to greeve 〈◊〉 men in whom it is His very comming 〈◊〉 iâ— shape of tongues sheweth 〈…〉 have the point of His 〈◊〉 upon that 〈◊〉 upon the tongue and His fire from 〈◊〉 〈…〉 breath not this 〈…〉 from it Saint Iames makes short 〈…〉 If any would be 〈…〉 and 〈◊〉 not his tongue from these that 〈…〉 be 〈…〉 from And the first word the 〈…〉 〈…〉 rather to hold my selfe to the point of Sealing within the Text How in the act of Sealing and 〈…〉 against it which I reduce to these two 1 Either Before when we 〈…〉 Sealed but are to be when He offers to do it 2 Or After when we are 〈…〉 His hand and His Seale upon us There are greevances both waies 〈…〉 Spirit of GOD doth come and offer to Seale us 1 Before it our part were to invite 〈…〉 if He did not but if He come to be glad it but in any wise to 〈…〉 withall Otherwise Ipsum nolle contristari est For if we be not willing 〈…〉 and shift Him of still is it not justum gravamen But even as there were 〈…〉 CHRIST set his foot on land and offered to come to them entreated Him 〈…〉 gone againe So when the HOLY GHOST makes the
it may be called dwelling but sure never so did before as since these gifts came from Him Did not dwell they call it visiting then went and came and that was all But since he came to settle himselfe to take his residence not to visit any longer 1. Dwâ—â—â— nâ—t visit but even to dwell among them Nor among men before but among some men He was cooped up as it were 2. Amonâ— men at large Psal 76.1 Gen. 9 27. Ephâ—s 4.10 Notus in Iudae â Deus and there was all Since the fulnesse of the Gentiles is come in Iaphet into Shem's tents All nations his neighbours all interessed in Him and His Gifts alike Saint Paul upon this verse He ascended Vt impleâ—et omnia Impleret His omnia ours Filled with His gifts He full all that is all the compasse of the earth full of His fullnesse It is for love even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His love of men that makes him desire thus to dwell with us This is evident by this captivitas soluta and these dona distributa by this Captivitie led that is by His fighting for it by these gifts given that is by His bidding for it that all this He doth and all this He gave and all for no other end but this So as quid requirit Dominus on his part quid retribuam Domino on ours all is but this ut habitet nobiscum Deus that the true Arke of His Presence His Holy Spirit may finde a place of rest with us What shall we doe then shall we not yield to Him thus much or rather Our duty thus little If He have a minde to dwell in us shall we refuse Him It will be for our benefit we shall finde a good neighbour of Him 1. Châ—o 6.41 Shall we not then say as they did to the Arke Arise O Lord into thy resting place But first two things would be done 1 The Place would be meet 2 And the usage or entertainment according For the Place Never looke about for a soile where To prepare Him a place The place are we our selves He must dwell in us if ever He dwell among us In us I say not beside us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word and so it signifieth Sic inter nos ut in nobis And if so then Locus and Locatum would be suitable A Dove He is He will not come but ad tecta candida to no foule or sooty place Ointment He is powred He will not be but into a cleane and sweet not into a stinking or loathsome phiall To hold us to the word GOD He is and Holy is His title So would His place be an holy place and for GOD a Temple You know who saith Templum Dei estis vos 1. Cor. 3.16 Know ye â—ot ye are the Temples of GOD if He dwell in you To enterteine Him But it is not the place though never so commodious makes one so willâ—â—g to dwell as doth the good usage or respect of those in the middst of whom it is Heâ—â—e will I dwell for I have a delight saith He. It would be such as to delight Him if it might be Ver. 16. but such as at no hand to grieve Him For then He is gone againe Migremus hinc streight and we force Him to it For who would dwell where he cannot dwell but with continuall griefe And what is there will sooner grieve Him and make Him to quit us then discâ—rd or dis-union Among divided men or minds He will not dwell Not but where unitie and love is In vaine we talke of the Spirit without these Aaron's ointment and the dew of Hermon both types of Him ye know what Psalme they belong to It beginns with habitare fratres in unum It is in this Psalme before ver 9 â— wâ—â—â—e men are of one mind in an house Psal. 133.1 there He delights to be This very day they that received Him were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Adverb of the Feast And the Apostle in his comment on this verse No better way saith he to preserve the unitie of the Spirit or the Spirit of unitie choose you whither then in the bond of peace To say truth who would be hired to dwell in Mesech Ephes. 4.3 Psal. 120.5 where nothing is but continuall jarrs and quarrells Such places such men are even as torrida Zona not habitable by the Spirit by this Spiâ—it But for the other spirit the spirit of division they are Vt habitet daemon inter eos a fâ—t place for the Devill to dwell among such Thinke of this seriously and sett it downe that at Salem is His Tabernacle Psal. 76.2 and Salem is peace and so the Fathers read it In â—ace fâ—ctus est locus Ejus Make Him that place and He will say Heer is my rest heer will 〈◊〉 for I have a delight therein We said even now to dwell among us He must dwell in us And in us He will dwell if the fruicts of His Spirit be found in us And of His fruicts the very first is Love And the fruict is as the tree is For He himselfe is Love the essentiall Love and Love-knott of the undivided Trinitie By the Sacrament Now to worke love the undoubted both signe and meanes of His dwelling what better way or how sooner wrought then by the Sacrament of love at the Feast of lâ—ve upon the Feast-day of Love when Love descended with both his hands full of giftâ— for very love to take up His dwelling with us You shall observe there ever was and will be a neer alliance betweene His doâ—a dedit hominibus and His dona reliquit hominibus The Gifts He sent and the Gifts He left us He left us the gifts of His body and blood His body broken and full of the characters of love all over His blood shedd every drop whereof is a great drop of Love To those which were sent these which were left love joy peace have a speciall con-naturall reference to breed and to maintaine each other His body the sâ—irit of strength His blood the spirit of comfort Both the Spirit of Love This Spirit we said we are to procure that it may abide with us and be in uâ— And what is more intrinsecall in us abideth surer groweth faster to us then what we eat and drinke Then if we could get a spirituall meat or get to driâ—â—â— of the Spirit 1. Cor. 10.3.4 1. Cor. 12.13 there were no way to that And behold heer they be For heer is 〈◊〉 meat that is breeding the Spirit and heer we are all made drinke of one Sâ—iâ—it thâ—t there may be but one spirit in us And we are all made one bread and one bâ—â—y knead togither and pressed togither into one as the Symboles are the bread and the wine So many as are partakers of one bread
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
that is He said to do 3 Vpon Hâ—m Gen. 1.2 Ioh. 1.33 3. Came downe upon Him which is a degree yet further then that in Genâ—sis There He did but move or flutter over the waters enough for that effect them heer He commeth neerer lights and abides upon Him which argues a greater worke in hand And which argues too a greater familiaritie to grow between the Spirit and our nature· For a bird we know is familiar when it doth so light upon one and stay too But all this He doth not to make Him to be ought but to shew Him onely to be Vpon us when He comes it is to conferre something Not so upon Him from the first minute of His Conception he had the Spirit without measure To conferre nothing Ioh. 3.34 onely to declare that this was He that to Iohn's water-baptisme should have power to add the Holy Ghost and so make it His owne for ever after 4 In a bodily shape Ioh. 1.33 4. Vpon Him in a bodily shape For His comming being to beare witnesse to Iohn and to all that this was He Convenient it was He should appeare and so have a bodily shape to come into the face of the Court and there to be seene and taken notice of as Witnesses use to be And one end it was why His baptisme was sett at the time when all the People's was that so all the People might see and so take notice of the Holy Ghost and indeed of the whole Trinitie â— In the shape of a soâ—le Exod. 25.20 Esa 6.2 Ioh. 3.8 Psal. 18.10 5. What shape then of what creature All things quicke in motion as Angels as the Wind whereto He is elsewhere compared are sett forth with wings the wings of the wind Of one with wings then as most apt to expresse the swiftnesse of His operation in all His works but specially in this None of the other kind of creatures though never so light of foot can sufficiently sett forth the quicknesse of His working He goes not He flies He Nescit tarda molimina that He doth He is not long in doing therefore in speeâ—e volatilis in the shape of a thing flying â— In the shape of a Dove Cant. 5.12 6. And among those of that kind in the shape of a Dove as fittest for the purpose in hand Not so much for that it is noted to love the waters well specially cleare waters as these now be after CHRIST hath purified them That is not all But indeed speciall choyse is made of it so sett forth to us the nature and properties of the Holy Ghost which have many wayes resemblance with those of this creature And I will not go to Plinie for them nor to any heathen Writer of them all For the Word of GOD 1. Noa's Dove for the olive branch Gen 8.11 Rom. 8 23. Gal. 5.22 the word of GOD hath sufficient To that we will hold us There the first Dove we find is Noah's Dove with the Olive branch in her bill a sign of peace peace which is the very first fruits of the Spirit It is Tertullian's note this That as after the deluge the world's baptisme as it were the first messenger of peace was the Dove So is it heer againe just after CHRIST 's baptisme the deluge or drowning of that which indeed drowned the world that is of sinne the very same apparition of the Dove and with another manner of peace then that but with peace in both 2. Next have you David's Dove for the colour Pennae Columbae de-argentatae 2 David's Dove for the colour Psal 68.13 Ier. 12 9. Salomon's for the eye Canâ— 1 14.4.1.5.12 with feathers silver-white to note candor Columbinus white as a Dove not speckled as a bird of diverse colours And to the same effect Salomon's Spouse for the eye three severall times there said to have oculos Columbarum eyes single and direct as a Dove not leâ—ring as a Fox and looking diverse wayes Oculos Columbinos not Vulpinos 3. Then Esaye's Dove for the voice Gemebat ut Columba in patience mourning not in impatience murmuring or repining For carmen amatorium her voice 3 Esaâ—'s Dovâ— for the voice Esa. 38.14 And no other voice to be heard from the first Church Now they are ashamed of that voice it is not gemebant ut Columbae but rugiebant ut Vrsi to groyne they begin like Beares but not mourne any more like Doves No such voice to be heard now that Esa 59 11. put to silence 4. And last our Saviour CHRIST 's owne that is innocent as Doves 4 Christ's Dove for â—ill and â—law Mat. 10.16 The 〈…〉 of the Spirit lâ—ke Acts â— â— Sâ—p 1.5 harmelesse both for bill and claw not bloudy or mischievous Who ever heard of a Dove that drew bloud or did any mischiefe to any Now qualis species talis Spiritus such as the shape was such is the Spirit and these all foure properties of it in the Holy Ghost 1 He a Spirit that loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of one accord as was seen this day 2 Et qui fugit fictum cannot abide these new trickes meere fictions indeed feigned by feigned Christians partie propositions halfe in the mouth and halfe in the mind 3 And when He speaketh Rom. 8.26 Acts 2.4 speaketh for us with sighs not to be expressed such is His Love and so earnest 4 And hurts none not when He is a Dove as heer No not when He was fire but innoxius ignis even then The like properties were in Chrâ—â—t Ioh 1.29 2. And as these in the Spirit that came downe so the very same in CHRIST upon whom He came downe The Spirit a Dove and CHRIST a Lambe like natured both what the one in the kind of Beasts the other in the kind of Foules that we may see the Holy Ghost lighted right Super quem Vpon whom shall my Spirit rest Esa. 57 1â— â—â— â— saith GOD in Esâ—ie and he answers Super humilem On the humble and meeke Humble and weeke Why Discite a Me Mat 11 29 Learne both those of Me saith CHRIST For I am both and a Master professed in them both 2 The Spirit of the olive-branch that is peace on Him For Ipse est pax nostra He is our Peace Eph. 2.14 3 The Spirit that loves omni fictione carentes that is all that hate aequivocations on Him For never was there guile found in His mouth 4 And lastly the harmelesse Spirit on Him for He was so 1· Pet. 2.22 too would not breake a bruised reed He nor quench flaxe though it did but smoke Mat. 12 20. Do no hurt at all 3. Thirdly what He is in himselfe and what He is on whom He descended that the very same such for all the world doth He make his Church The 〈◊〉 properties to be in Christians homogenea cum homogentis like nature like properties per
not to be given them till CHRIST was glorified and glorified He was in part at his Resurrection Then therefore given in part as heere we see But much more glorious after by his Ascension Given therefore then in fuller measure Heere but a breath there a mightie winde Heere but afflatus breathed in there effusus powred out The Spirit proceeding gradually For by degrees they were brought on went through them all all three Baptized and so made Christians breathed into and so made what we are had the tongues sitt on them and so made Apostles properly so called But three things may be said of this heere 1. That of all the three commings first it is the most proper For most kindly it is for the Spirit to be inspired to come per modum spirationis in manner of breath Inasmuch as it hath the name à spirando and is indeed it selfe flamen the very breath as it were proceeding à Patre Filioque So one breath by another 2. Then the most effâ—ctuall it is For in both the other the Dove and the tongues the Spirit did but come but light upon them In this it comes not upon them but even into them intrinsecally It is insufflavit it went into their inward parts and so made them indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men inspired by GOD and that within 3. And last it is of the greatest use Both the other were but for once Baptisme but once for every one the tongues but once for all This is toties quoties so oft as we sinne and that is oft enough we need it look how oft that so oft have we use of this breath heere breathed as the next verse sheweth for peccata remiseritis the remission of sinnes Now what is here to doe what businesse is in hand we cannot but know The Summe if ever we have beene at the giving of Holy Orders For by these words are they given Receive the Holy Ghost whose sinnes ye remit c. Were to them and are to us even to this day by these and by no other words Which words had not the Church of Rome reteined in their Ordinations it might well have beene doubted for all their Accipe potestatem sacrificandi pro vivis mortuis whither they had eny Priests at all or no. But as GOD would they reteined them and so saved themselves For these are the very operative words for the conferring this power for the performing this act Which act is heere performed somewhat after the manner of a Sacrament For heer is an outward Caeremonie of breathing instar elementi and heere is a Word comming to it receive ye the Holy Ghost That some have therefore yielded to give that name or title to Holy Orders As indeed the word Sacrament hath beene sometime drawne out wider and so Orders taken in and other some plucked in narrower and so they left out as it hath pleased both the old and the later Writers And if the grace heere given had beene gratum faciens as in a Sacrament it should and not as it is gratis data but in office or function And againe if the outward Caeremonie of breathing had not beene changed as it hath plainely it had been somwhat But being changed after into laying on of hands it may well be questioned For we all agree there is no Sacrament but of CHRIST 's owne institution And that neither matter nor forme He hath instituted may be changed Yet two parts there be evidently 1 insufflavit and 2 dixit 1 He breathed The Division and 3 He said Of these two then first joyntly and then severally From them jointly two points Of the God-head of our SAVIOVR first and then of the proceeding of the Holy Ghost from Him Then severally First insufflavit And in it three points 1. Of the breath and the symbolizing of it with the Holy Ghost 2. Secondly of the parties 2 He that breathed CHRIST b They that breathed into the Apostles 3. And last of the act it selfe a sufflavit breathing b insufflavit breathing into them After of dixit the Word said 1 Accipite of the receiving 2 Then of the thing received which is a Spiritum the Spirit b And not every or eny spirit but Sanctum the Holy Ghost c And because that may be received many waies which way of them it is heere received I. Of the two parts jointly WE proceed first jointly out of both and begin with matter of faith Two Articles of it 1 The God-head of CHRIST 2 the Pâ—oceeding of the Holy Ghost from the second Person 1 The God-head of CHRIST Dixit The first rising out of the two maine parts For as insufflavit argues His Manhood So dixit doth His God-head His saying Receive the Holy Ghost For haec vox hominem non sonat No man of himselfe can so say Verus Homo qui spiraâ—e True Man by His breathing Verus Deus qui Spiritum donare True GOD by his bidding them take and so giving them the Holy Ghost To give that gift to breath such a breath is beyond the power of men or Angels Is more then any can do save GOD onely For that We say them also in our Ordering the case is farre different We say them not as in our owne but as in His person We bid them from Him receive it not from our selves This point will againe fall in afterwards 2 The Proceeding of the Holy Ghost Next we argue for the Holy Ghost's proceeding from Him and that evidently For as He gave of His breath so did He of the Spirit The breath from His Humanitie the Spirit from His Dâ—itie The breath into their bodies the Spirit into their soules The outward act teaches visibly without what is invisibly done within Thrise was the Holy Ghost sent and in three formes 1 of a Dove 2 of breaâ—h 3 of Cloven Tongues From the Father as a Dove From the Sonne as Breath From both as Cloven Tongues The very cleft shewing they came from two At CHRIST 's baptisme Luk. 3.22 the Father sent Him from heaven in shape of a Dove So from the Father He proceedeth After at His rising heere CHRIST by a breath sends Him into the Apostles So from the Sonne He proceedeth After being receiveâ— up into the glorie of his Father He together with the Father the Father and He both sent Him this day downe Act. 2 3. in tongues of fire So from both He proceedeth Proceeding from the Father totidem verbis Chap. 15.26 And proceeding heere from the Soâ—ne ad oculum really Not in words onely we may beleeve our eyes we see Him so to proceed Enough to cleere the point à patre filioque With Reference to quorum remiseritiâ— This proceeding as it holds each other where so specially in this of quorum remiseritis the remission of sinnes For which it is heere given For in that of all other the Holy Ghost proceeds from CHRIST most properly For
non habetur in the last So quod accipitur datur in this And both these are against the Voluntaries of our Age with their taken-on Callings That have no mitto vos unsent set out of themselves No accipite no receiving take it up of their owne accords make themselves what they are Sprinkle their owne heads with water lay their owne hands on their owne heads and so take that to them which none ever gave them They be hypostles So doth Saint Paul well terme them as it were the mock-Apostles And the terme comes home to them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they be Filij subtractionis right Heb. 10.39 work all to subtraction to withdraw poore soules to make them forsake the fellowship as even then the manner was This brand hath the Apostle set on them that we might know them and avoid them We may be sure CHRIST could have given the Spirit without eny caeremonie held his breath and yet sent the Spirit into them without eny more adoe He would not An outward caeremonie He would add for an outward calling He would have For if nothing outward had beene in His we should have had nothing but Enthusiasts as them we have notwithstanding But then we should have had no rule with them All by divine revelation Into that they resolve For Sending breathing laying on of hands have they none But if they be of CHRIST some must say mitto vos sent by some not runne of their owne heads Some say accipite receive it from some not find it about themselves have an outward calling and an outward accipite a testimonie of it This for accipite Spiritum A Spirit it is that is to be received and much is said in this word Spirit a Spiritum The Spirit Ioh 6.63 2. Cor. 3.6 Iude 10. Ephes. 4.23 it stands as opposed to many 1 The Spirit and flesh CHRIST Ioh. 6. 2 The Spirit and the Letter Saint Paul 2. Cor. 3. 3 The Spirit and the Soule Saint Iude. 4 The Spirit and the minde Ephes. 4. 5 The Spirit and a habit 6 The Spirit and a Sprite Spiritus and Spectrum 7 The Spirit and Hero's Pneumatica that is some artificiall motion or piece of worke with ginnes within it To All these 1. Not the flesh saith our SAVIOVR and if not the flesh not eny humor 1 Not the 〈◊〉 for they are of the flesh Neither they nor their revelations profitt ought to this worke 2. Not the Letter saith Saint Paul not the huske or chaffe we have too much of them every day Quid paleae ad triticum they rather take away life then give it 2 Not the â—etter Ier. 22.13 A handfull of good graine were better then ten load of such stuffe 3. Nor animales Spiritum non habentes saith Iude men that have soules onely 3 Not the soule and they serve them but as Salt to keepe them that they rot not They to have no part or fellowship in this businesse meere naturall men no Spirit in them at all Somewhat there is to be in us more then a naturall soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another Some inspiring needs somewhat of Accipite 4 Not the mind 4. Nay saith Saint Paul Be ye renewed in the Spirit of your mindes For the minde is not all Nor men to thinke so if they once have got true positions true Maxims in their mind then all is well If the Spirit be not also renewed it is nothing 5 Not an habit 5. The Spirit not a habit gotten with practise and lost againe with dis-use as are the Arts and morall vertues against the Philosophers For though this be vertue yet is it not virtus ex alto this No habituall but a spirituall vertue this 6 Not a Sprite 6. Spiritus non spectrum for that is a flying Shadow voyd of action doth nothing But the Spirit the first thing we read of it it did hover and hatch and make fruitfull the waters Gen 1.2 and fitt to bring forth something of substance 7 Not Hero 's Pneumatica 7. And last which is by Writers thought to be chiefly entended CHRIST 's Spirit not Hero's Pneumatica not with some spring or devise though within yet from without artificiall not naturall but the verie principium motus to be witâ—in Of our selves to move not wrought to it by any gin or vice or skrew made by art Els we shall move but while we are wound up for a certaine time till the plummets be at the ground and then our motion will cease streight All which but thâ—se last specially are against the automata the spectra the puppets of Religion Hâ—pocriâ—â—â— With some spring within their eyes are made to râ—wle and their lippâ—s to wagg and their brest to give a sobb all is but Hero's Pneumatica a vizor â—ot a very face 2. Tâ—m 3.5 an outward shew of godlinesse but no inward power of it at all It is not Accipite Spiritum b Spiritum Sanctum Thirdly I say it would be knowen further what Spirit For Accipite it may be somewhat they may have taken it may be a Spirit But whatsoever it is it is not yet home unlesse Sanctum come too Sanctum it would be if it be right To be a man of Spirit as we call them that be active and stirring in the world will not serve heere if that be all I have formerly told you there is a Spiritum without Sanctum Spirit and holy are two things Two other Spirits there be besides and they well accepted of and in great request 2. Pet. 1.20 1. Cor 2.12 1 One which Saint Peter calls the private Spirit 1 The other that Saint Paul calls the Spirit of the world Which two will consort well together for their owne turnes and for some worldly end but neither of them with this For they are opposed to the HOLY GHOST both The private Spirit first And are there not in the world somwhere some such as will receive none 1 Not Spiritum suum admit of no hand no other HOLY GHOST but their owne ghost and the idoll of their owne conceipt the vision of their owne heads the motions of their owne spirits and if you hit not on that that is there in their hearts reject it be it what it will that make their brests the Sanctuariâ— that in effect say with the old Iâ—â—â—atist Quod volumus Sanctum est That they will have holy is holy and nothing 〈◊〉 Men as the Apostle speaks of them causelesse puft up with their fleshly minde Col. 2.18 His word is to be marked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere inflati they afflaâ—i thâ—se They puffed up these inspired If it make to swell then is it but wind the â—pirit doth it not inspirat non inflat The word is insufflavit there is in sâ—fflavit a 〈◊〉 that beareth downeward
〈◊〉 not so much as a drop of this ointment You shall smell them streight that 〈◊〉 â—he Myrrhe Aloes and Cassia will make you glad Psal. 45.8 And you shall even as soon 〈…〉 others Either they want odor Annointed I cannot say but 〈◊〉 with some unctuous stuffe goe to be it oyle that gives a glibnesse to the tongue 〈…〉 and long but no more sent in it then in a drie stick no odors in it at all Father 〈◊〉 they want I say or their odors are not layd in oyle For if in oyle you shall â—ot smell them so for a few set sermons if they be annointed not perfumed or 〈◊〉 for such Divines we have If it be but some sweet water out of a 〈…〉 sent will away soone water-colors or water-odours will not last But if 〈…〉 oyle throughly they will feare them not To them that are stuffed I know all is one they that have their senses about them will soone putt a difference But what If he be annointed then turne him of hardly with no more adoe without 〈◊〉 for any sending at all Nay we see heer onely annointing served not Christ Himselfe He was sent and outwardly sent besides Messias He was in regard of His â—â—â—ointing Shilo He was too in regard of His sending If you love your eyes wash them in the water of Shilo that is by interpretation Sent. Ioh. 9.7 Or to speake in the style of the â—ext as He was CHRIST for His annointing So was He an Apostle for His sending So is He called Heb. 3. the Apostle of our profession Hâ—b 3.1 with plaine reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere the word in the Text. Vnction then is to goe before but not to goe alone Mission is to follow and no â—â—an though never so perunctus eo ipso to stirr nisi qui vocatus erit sicut Aaron Heb. 5 4. Vnlesse 〈◊〉 called as was Aaron unlesse he be sent as CHRIST heer was for feare of Curâ—â—â—ant non mittebam eos in the Prophet Or of How shall they unlesse they be sent Ier 23.21 Rom. 10.15 〈◊〉 the Apostle For his life he know not if neither Aaron nor CHRIST how any might step up without calling sending ordeyning laying on of hands all are one And marke well this that the Holy Ghost came upon Christ alike for both that there is the Holy Ghost no lesse in this sending then in the annointing They very 〈◊〉 it selfe is a grace expressly so called Rom. 12. Ephâ—s 3. and in diverse places els Rom. 1â—â— Ephes. 3. â— Every grace is of the Holy Ghost and goeth ever and is termed by the name of the Holy â—host usually And in this sense the Holy Ghost is given and received in holy Orders 〈◊〉 we doe well avow that we say Receive the Holy Ghost But we have not all when we have both these for shall we so dwell upon annoinâ—â—â—â— and sending as we passe by the super Me the first of all the three and sure not the last to be looked after A plaine note it is but not without use this situation of â—he Spirit that He is super For if He be super we be sub That we be carefull then to preserve Him in his super to keepe him in his due place that is above In signe â—â—â—reof the Dove hovered aloft over CHRIST and came downe upon Him And in siâ—â—e thereof we submitt our heads in annointing to have the oyle powred upon we submit our heads in ordeining to have hands layd upon them So submit we doe in signe that submitt we must That not onely mission but submission is a signe of one truely called to this businesse Somewhat of the Dove there must be â—eede meekenesse humblenesse of minde â—ut lightly you shall find it that those that be neque uncti neque loti neither annointed 〈◊〉 scarse well washed the lesse ointment the worse sending the farther from this submissiâ—e humble mind That above Nay any above Nay they inferior to none That 〈◊〉 and they under Nay under no Spirit no super they Of all Preposiâ—â—â—â—s thâ—y indure not that not Super all aequall all even at least Their spirit not 〈◊〉 to the Spirit of the Prophetts nor of the Apostles neither if they were now 〈◊〉 but beare themselves so high do tam altum spirare as if this Spirit were their 〈◊〉 and their Ghost above the Holy Ghost There may be a sprite in them there is no 〈…〉 upon them that indure no super none above them So now we have all we should Vnction out of Vnxit Mission out of Misit Submission out of super Me. II. The 〈◊〉 wheâ—eto 1 To bring good tydings Forward now Vpon Me. How know we that Because He hath annointed Me Annointed to what end To send Send whereto That followes now Both wheâ—eto and whom to 1 Whereto To bring good tydings 2 Whom to To the poore 1. Whereto If the Spirit send CHRIST He will send Him with the best sending and the best sending is to be sent with a message of good newes the best and the best welcome We all strive to beare them we all love to have them brought The Gospell is nothing els but a message of good tydings And CHRIST as in regard of His sending an Apostle the Arch-Apostle So in regard of that He is sent with an Evangelist the Arch-Evangelist CHRIST is to annoint this is a kind of annointing and no Ointment so precious no Oile so supple no Odor so pleasing as the knowledge of it 2. Cor. 2.16 called therefore by the Apostle Odor vitae the Savour of life unto life in them that receive it 2. To the poore 2. Sent with this and to whom To the poore You may know it is the Spirit of GOD by this That Spirit it is and they that annointed with it take care of the poore The spirit of the world and they that annointed with it take little keep to evangelize any such any poore soules But in the tydings of the Gospell they are not left out taken in by name we see In sending those tydings there is none excluded No respect of Persons with GOD Act. 10.34 None of Nations to every Nation Gentile and Iew None of Conditions to every condition poore and rich To them that of all other are the least likely They are not troubled with much worldly good newes Seldome come there any Posts to them with such But the good newes of the Gospell reacheth even to the meanest And reaching to them it must needs be generall this newes If to them that of all other least likely then certainly to all Etiam pauperibus is as if He had said Even to poore and all by way of extent ampliando But no wayes to ingrosse it or appropriate it to them onely The tydings of the Gospell are as well for a Act. 16.15 Lydia the purple seller as for b Act. 10.6 Simon the tanner For the
that such a thing there should come to passe an effusion of the Spiâ—it and that a strange one And this they would find it to be this Prophesie of the Spirit powred this day fulfilled in their eares Of which Text the speciall points be two 1 Of the Spirit 's powring The Division 2 Of the end whereto The first I reduce to these foure 1 The Thing 2 the Act 3 the Partie by whom â— the Parties upon whom 1 De Spiritu meo is the thing 2 Effundam the act 3 Dicit Dominus the partie by whom 4 Super omnem carnem the parties upon whom it is powred Then the end whereto And in that foure more The last end of all in the last word of all salvabitur That is the very end and a blessed end if by any meanes we may attaine to it Then are there three other conducting to this Two maine ones and one accessorie but yet as necessarie as the other 2 Close to it in the end there is 〈◊〉 on the Name of the LORD He that calleth on the Name of the LORD shal be saved 3 And farthest from it at the beginning there is prophetabunt to call upon us to that end And my servants shall prophesie 4 And between both these there is a Meâ—â—randum of the Great Day of the LORD Which is not from the matter neither nor more then needs For then at that day we shall stand most in need of saving if we perish then we perish for ever And the mention and memorie of that Day will make us not despise prophecying nor forget invocation but be both more attentive in hearing of prophesie and more devout in calling on the Name of the LORD So it may well go for a third conducting meanes to our salvation Now to bring this to the Day This it is said shal be in the last daies Which with Saint Peter heer and with Saint Paul Heb. 1.1 yea and with the Rabbins themselves are the dayes of the Messiah So of our Messiah CHRIST to us and of none other Of whose dayes this is the very last For having done his errand He was to goe up againe and to send His Spirit downe to doe His another â—hile which is the worke of this day As his first then the taking of our flesh so his 〈◊〉 the giving of His Spirit the giving it abundantly which is the effundam heere It remaineth that we pray to Him who thus of His Spirit powred forth this day 〈◊〉 would vouchsafe on the same day to powre of it on us heer that we may so 〈…〉 Feast the memorie of it and so heare the words of this prophesie as may be to His 〈◊〉 â—cceptance and our owne saving in the great Day the Day of the LORD I. Of the Spirit 's powring De Spiritâ— OF the thing powred first De Spiritu meo the Spirit of GOD. First of Him to give Him the honour of His owne Day The Spirit is of himself Author of life and heer is brought in as Author of prophesie They both are in the Nicene Creed 1 the Lord and Giver of life 2 and who spake by the Prophets Life and speech have but one instrument the spirit or breath both Of it these foure 1. Prophesie can come from no nature but rationall The Spirit then is natura rationalis And determinate it is distinct plainly heer two wayes 1 The Spirit from Him whose the Spirit is Him that sayes de Spiritu meo 2 That which is powred from Him that powreth it Fusus à Fusore Being then natura rationalis determinata He is a Person for a person is so defined 2. Secondly effusion is a plaine proceeding of that which is powred as spiration is so too in the very body of the word Spirit So a Person proceeding 3. Thirdly being a Person and yet being powred out He behoves to be GOD. No Person Angell or Spirit can be powred out can be so participate Not at all but not upon all flesh not dilated so farre GOD onely can be that So the Person the Proceeding the Deitie of the Holy Ghost all in these words And not a word of all this mine but thus deduced by Saint Ambrose and before him by Dydimus Alexandrinus Saint Hierom's Master 4. But fourthly you will marke It is not my Spirit but of my Spirit The whole Spirit flesh could not hold not all flesh And parts it hath none 1. Vnderstand then of my Spirit that is of the gifts and graces of the Spirit Beames of this light streames of this powring Other where others heer the gift of pâ—ophâ—sie and tongues Luk. 4.18 The text of the last yeare 2. Which de Spiritu is also said to keep the difference between CHRIST and us Vpon Him the Spirit was The Spirit of GOD upon Me last yeare Vpon us not the Spirit but de Spiritu of my Spirit onely this year 2. The Act Effundam The next is the Act effundam In it foure more 1 The qualitie in that it is compared to a thing liquid fusil powred out This seemes not proper Powring is as it had been water He came in fire It would have been kindled rather then powred True but Saint Peter in proper termes makes his answer referr to their slaunder and that was that it was nothing but new wine a liquor Their objection being in a thing liquid his answer behoved to be accordingly And well it might so CHRIST had so expressed it Cap. 1. â— both lately in His promise Ye shal be baptized with the Holy Ghost within few dayes And formerly under the termes of waters of life Ioh. VII where Saint Iohn's exposition is Ioh. 7.39 This He spake of the Spirit Not then given but to be given streight upon CHRIST 's glorifying which is now this very day The Holy Ghost then is not all fire And this qualitie falls well with the two graces of 1 prophesie and 2 invocation heer given 1 Prophesie Moses the great Prophet likened it to the dew falling upon the herbs Deut 32.2 or the raine powred on the grasse Deut. XXXII And that likening is so usuall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreh the word in Hebrew for raine is so for a Preacher too that it poseth the Translators which way to turne it and even in that very Chapter of Ioël whence this Text is taken â— And invocation is so too a powring out of prayer and of the very heart in prayer Ver. 23. 3 And the third of the later Day may be taken in too Then there shal be a powring forth also of all the phialls of the wrath of GOD. 2. The qualitie then first the quantitie no lesse For powring is a signe of plentie â—â—â—ndum not aspergam the first prerogative of this day For the Spirit had beene â—iven before this time but never with such a largesse Sprinkled but not poured Never till now in that bounty that now This was reserved for Christ. For
when there was câ—usa sanguinis effusio on His part there was likewise to be copiosa Flaminus effusio on the Holy Ghost's He as liberall of his grace as Christ of his blood Psal. 103.7 That there might be to us copiosa redemptio betweene them both it is effundam copiose in both 3. Effâ—â—dam tells us further the Spirit came not of himselfe not till He was thus poured out It is not effluet but effundam Sic operter implere That so Luk. 22.37 order might be kepâ— in Him in the verie Spirit and we by Him taught to keepe it Not to start out till we be sent nor to goe on our owne heads but to stay till we be called Not to leake out or to runne over but to stay til we be poured out in like sort Seeing CHRIST would not goe un-sent Misit me last yeare Nor the HOLY GHOâ—T run un-poured this yeare it may well become us to keepe in till we be poured and sent eny yeare And yet the Sâ—iâ—it is no lesse ready to runne then GOD is to poure it One of these is no barr to the other Ecce ego Esay 6.8 mitte me Eccâ— ego Behold I am readie saith Esai and yet mitte me Send me for all that Effluence and Effusion Influence and infusion will stand together well enough 4. Lastly effundam is not as the running of a spout To poure is the voluntarie act of a voluntarie Agent who hath the vessell in his hand and may poure little or much and may choose wither he will poure eny at all or no. As shut the heaven from raining So refreine the Spirit from falling on us 2 And when He poures He strikes not out the head of the vessell and letts all goe but moderates his pouring and dispenses his gifts Poures not all upon every one nay not upon eny one all but upon some in this manner upon some in that Not to each the same And to whom the same not in the same measure though but 1. Cor. 12. to some five to some two to some but one talent The Text is plaine for this Matt. 25.15 There are diverse assignations in it 1 To diverse parties Sonnes seâ—vants old men and young men 2 Of diverse gifts prophesies visions and dreames 3 And them 1. Cor. 12.11 of diverse degrees one cleerer then the other the vision then the dreame Singulis â—rout vult at the Pourer's discretion to each as pleaseth him best The Party Pouring is Dicit Dominus the Lord that said But Dixit Dominus 3 The Party powring Dicit Dominuâ— Psal. 110.1 Dâ—mino meo The Lord said to my Lord Which of these The later Domino meo My Lord Dâ—vid's Lord and ours Dominum nostrum in our Creed that is CHRIST How appeares that directly at the thirtie three verse after He being now exalted by the right hand of GOD and having received the promise of the Holy Ghost from the Father He hath poured out this that ye now see and heare CHRIST then And not the Father Yes He too For of Him Christ is said to receive it Not onely Dixit Dominuâ— Domino meo but dedit Dominus Domino meo And so as in the nineteenth of Genesis Pluit Dominus à Domino From the Lord the Lord poured it Gen 19.24 And but one Effundam with but one effusion both as with one spiration He came from both Both with one effusion poure Him Both with one spiration breath Him It is expresly so set downe Revelation Chap. 22. Revel 22 1 The fountaine of the water of life issued from the seat of GOD and of the Lamb. So have you heere the whole Trinitie 1 Quis 2 Quid 3 à Quo the Father by the Sonne or the Sonne from the Father pouring out the HOLY GHOST 2 And may we not also finde the two natures of Christ heere Effundam is fundam ex I will poure out Out of what what the cisterne into which it first comes and out of which it is after derived to us That is the flesh or humane nature of Christ On which it was poured at His conception fully to endow it For in Him the fullnesse of tâ—e God-head dwelleth bodily marke that bodily Col. 2.9 Ioh. 1.16 And it was given to Him without meâ—sâ—re and of His fulnesse we all receive From this Cisterne this day yssued the Spirit by so many quills or pipes as it were as there are severall divisions of the graces of the Holy Ghost And so now we have both à Quo and ex Quo. The Divinitie into His Humanitie pouring the Spirit which from His flesh was poured downe this day super omnem carnem upon all flesh Which fitly brings in the next Super omnem carnem 4. The â—arties upon whom Super omnem carnem 1 Cor. 9.9 Ioh. 1.14 On whom this pouring is which is the last point Super omnem carnem In which there are three points as the words are three 1 Carnem first that is men For doth GOD take care for oxen saith the Apostle or for eny flesh but ours No not for eny flesh but the flesh which the Word did take And for that He doth But we are Spirit too as well as flesh and in reason Spirit on Spirit were more kindly There is neerer alliance betweene them Yet you shall finde the other part flesh is still chosen 1. Super carnem 1. First to magnifie his mercie the more that part is singled out that seemeth further removed nay that is indeed quite opposite to the Spirit of GOD heere poured out Esay 40.6 For what is flesh It is proclaimed XL. of Esay It is grasse And not gramen but foenum that is grasse withering and fitt for the Scithe Is that the worst I would it were But caro peccati sinfull flesh setts it further of yet Vpon sinfull flesh He should have poured somewhat els then his Spirit So two oppositions 1 Flesh and Spirit absolutely in themselves 2 Then sinfull flesh and the Holy Spirit All which commends his love the more thus combine things so much opposite This first And withall that which right now I touched to shew the introduction to this conjunction of these so farre in opposition either to other Even Verbum caro factum that made this symbolisme Hos. 2 15. By which a gate of hope was opened to us by his incarnation in spem of our inspiration which this day came in rem For his flesh exalted to the right hand of GOD remembred us Ver. 33. that were flesh of his flesh and derived downe this fountaine of living water to it saliens in vitam aeternam Springing and raising us with it Ioh. 4.14 whence it came for water will ever rise as high as the place from whence it came that is up to heaven up to aeternall life 2. Super. 2. Super upon it Vpon it is without on the outside of it Had not
beâ—ween them both the Spirit wil be upon all flesh and the proposition hold true Propâ—eâ—abunt must not make us forgett invocaverit All the Spirit goes not away in proâ—â—â—cying some left for that too and there is the quicunque Quicunque invâ—caverit and no where els But if Saint Peter will not serve Saint Paul shall He is plaine 1. Cor. 14.31 Ye may all prophesâ—e one by one What the shippers of Holland and all I trow not But all there is plaine All that is all that be Prophets And I wish with all my heart as did â—oses that all GOD 's people were Prophetts but till they be so Num. 11 29. I wish they may not prophecie no more would Moses neither Now in the same Epistle Saint Paul holds it for a great absurditie to hold all are Prophetts With a kind of indignation he asks it What are all Prophetts No more then all Apostles as much t 'one as t'other Then if all be not Prophetts all may not prophecie sure For 1 Cor. 12.29 with the Apostle in the same place the operation that is the act of prophecying the administration that is the office or calling and the grace that is the enhabling gift these three â—re ever to go together No act in the Church lawfully done without them all Then the Apostle's you all may is all you may that have the gift And not you that have it neither the gift unlesse you have the calling too For 〈◊〉 GOD sent gifts so He gave men also some Apostles some Prophetts 1. Cor. 12.28 Men for gâ—fts as well as gifts for men Misit in CHRIST as well as unxit last yeare 〈◊〉 in his servants vocavit as well as Talenta dedit Not to be parted these Mat. 25.14 â—â—â—clude then Et prophetabunt but such as have been at the doore of the Tabernacle 〈◊〉 â—ave been the sonnes of the Prophetts men set apart for that end And yet even they also so as they take not themselves at libertie to prophesie whatsoever takes â—â—em in the tongue the dreames of their owne heads or the visions of their owne hearts but remember their super and know there be Spirits also to whom their spirits be subject 1. Cor. 14.32 So much for the seventeenth and eighteenth Verses 2. The Meane betwene both The later Day But now how come we thus suddeinly to the signes of the later day and to the daâ— it self For they follow close you see It is somewhat strange that from Et Prophetabunt he is streight at Doomes-day without more adoe The reasons which I finde the Fathers render of it are these First the close joyning of them is to meete with another dreame that hath troubled the Church much And that is that it may be there wil be another powring yet after this and more Prophets rise still Every otherwhile some such upstart spirits there are would faigne make us so beleeve Heer is a discharge for them No saith Ioël looke for no more such daies as this after this Therefore to this day he joynes immediately from this day he goes presently to the later day as if he said you have all you shall have When this powring hath run so farr as it will then commeth the end when this is done the world is done No new spirit no new effusion this is the last From CHRIST 's departure till His returne againe from this day of Pentecost a great Day and a notable till the last great and notable Day of all between these two dayes no more such Day Therefore in the beginning of the Text he called them the last dayes because no dayes to come after them No pouring to be looked for from this first day of those last No other but this till dies novissimus novissimorum the very last day of all till He powre downe fire to consume all flesh that by the fire this day kindled by these fiery tongues shall not be brought to know Him and call upon His Name A second is Being to speake by and by of salvabitur that we should be saved He would let us see what it is we should be saved from That helpeth much to make us esteeme of our saving Saved then from what From blood and fire and the smolder of smoke that is from the heavy signes heer And from that which is after these and beyond all these farr the Great and terrible Day of the LORD This sight of undè from whence will make us apprize our saving at a higher rate thinke it worth our care then in that day to be saved And last it is set heer per modum stimuli to quicken us Vt scientes terrorem hunc saith Saint Paul 2. Cor. â— 11 that entring into a sad and sober consideration of it and the terror of it we might stirr up our selves by it to prepare for it And set it is betweene both to dispose us the better to both To that which is past prophetabunt to awake our attention to that and to that which followes invocaverit to kindle our devotion in that and so by both to make sure our salvation The day of the Lord the Prophet calls it dies Domini as it were opposing it to dies servi to our dayes heer As if he said These are your dayes and you use them indeed as if they were your owne You powre out your selves into all riott and know no other powring out but that you see not any great use of prophecying thinke it might well enough be spared you speake your pleasures of it and say musto pleni or to like effect when you list These are your dayes But know this when yours are done GOD hath His day too and His day will come at last and it will come terribly when it comes When that day comes how then Quid fiet in novissimo the Prophet's ordinarie question Ier 5.31 What will ye doe at the last How will you be saved in Die illo in that Day We speake sometime of great dayes heer alas small in respect of this There is matter of feare sometime in these of ours Nothing to the terror of this Great it is and notable as much for the feare as for any thing els in it This a terrible one indeed quis potest sustinere Who can abide it saith Ioel in this very chapter Looke to it then On whom He powreth not His Spirit heer on them He will powre somewhat els there even the Phials of His wrath possibly before some but then all certeinly And that you may not onely heare of this day but see somewhat to put you in minde of it Ecce Signa Terrible signes shall come upon earth Sword and fire from the sword pouring out of bloud from fire a choking vapor of smoke or as the Heâ—reâ— is a Pillar of smoke which then doth palmizare goeth up streight like a pillar or a pâ—lme-tree when the fire encreaseth more and more
prophetabunt it is removed farther of To Invocaverit it is a degree neerer at least Nay the very next of all The Text shewes this in a sort but the thing it self more for when all comes to all when we are even at the last cast salvabitur or no salvabitur then as if there were some speciall vertue in invocaverit we are called upon to use a few words or signes to this end and so sent out of the world with invocaverit in our mouthes Dying we call up on men for it living we suffer them to neglect it It was not for nothing it stands so close it even touches salvation It is we see the very immediate act next before it And yet I would not leave you in any error concerning it To end this point shall invocaverit serve then needs there nothing but it no faith no life Saint Paul answers this home Rom. 10 14. 2. Tim. 2 19. He is direct X. Rom. How can they call upon Him unlesse they beleeve So invocation presupposeth faith And as peremptorie he is II Tim. II. Let every one that calleth on Nay that but nameth the name of the LORD depart from iniquitie so it presupposeth life too For if we incline to wickednesse in our hearts GOD will not heare us Psal. 66.18 No invocation that not truly so called a provocation rather But puâ—t these two faith and recedit ab iniquitate to it and so who so calleth upon Him I will put him in good Sureties one Prophet and two Apostles both to assure him he shal be saved 4. Salvabitur And that is it we all desire to be saved Saved indefinitely Applie it to any dangers not in the Day of the LORD onely but even in his our Day For some terrible dayes we have even heer I will tell you of one The signes heer sett downe bring it to my mind A day we were saved from the Day of the Pouder-treason which may seen in a sort heere to be described blood and fire and the vapor of smoke a terrible day sure but nothing to the Day of the LORD From that we were saved but we all stand in danger we all need saving from this When this Day comes another manner of fire another manner of smoke That fire never burnt that smoke never rose but this fire shall burne and never be quenched this smoke shall not vanish but ascend for ever I say no more but in that in this in all Qui invocaverit salvus erit Invocation rightly used is the way to be safe Rev. 19.3 This then I commend to you And of all invocations that which King David doth commend most and betake himselfe to as the most effectuall and surest of all and that is Accipiam calicem salutaris et nomen DOMINI invocabo Psal. 116 1â— To call on His Name with the Cup of Salvation taken in our hands No invocation to that That I may be bold to add which is all that can be added Quicunque calicem salutaris accipiens nomen DOMINI invocaverit salvus erit Another effundam yet this Why what vertue is there in the taking it to helpe invocation A double For whither we respect our sinnes they have a voice a cry an ascending cry in Scripture assigned them They invocate too they call for somwhat Even for some fâ—arefull judgement to be powred downe on us and I doubt our owne voices are not strong enough to be heard above theirs But bloud that also hath a voice specially innocent blood the bloud of Abel that cries loud in GOD 's eares but nothing so loud as the bloud whereof this cup of blessing is the communion the voice of it wil be heard above all the cry of it will drowne any cry els And as it cries higher so it differs in this that it cryes in a farre other key for far better things then that of Abel not for revenge but for remission of sinnes for that wherof it is self the price and purchase Heb. 12.24 for our salvation in that great and terrible Day of the LORD when nothing els will save us and when it will most import us when if we had the whole world to give we would give it for these foure syllables salvabitur shal be saved But it was not so much for sin David took this cup as to yeeld GOD thanks for all His benefits In that case also there is speciall vse of it and both fit us As the former of drowning of our sinn's crye so this also For to this end are we heer now mett to render publikely and in solemne manner our thanksgiving for His great favour this day vouchsafed vs in powring out His Spirit and with it His saving hâ—alth upon all flesh all that call upon Him then to take place when we shall have speciall use of it in the Great Day the Day of the LORD And very agreeable it is per hunc sanguinem pro hoc Spiritu for the powring out of this his Spirit to render Him thanks with the bloud that was powred out to procure it And this is our last effundam and a reall â—ffundam too For this effusion of both the one and the other and for the hope of our salvation the worke both of the one and of the other To the finall atteinment whereof by His holy word of prophesie by calling on His Name by this Sacrament of His bloud powred out and of His Spirit powred out with it He bring us c. A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XVI of May A. D. MDCXIX being WHIT-SVNDAY ACTS CHAP. X. VER XXXIV XXXV Aperiens autem PETRVSOS suum dixit In veritate comperi quia non est personarum acceptor DEVS Sed in omni gente qui timet Eum operatur justitiam acceptus est Illi Then PETER opened his mouth and sayd Of a truth J perceive that GOD is no accepter of persons But in every Nation he that feareth Him and worketh righteousnesse is accepted with Him I Forget not that we celebrate to day the Comming of the HOLY GHOST and I goe not from it You shall finde in the next Chapter at the fifteenth that to this Text belongeth a Comming of the Holy Ghost For at the uttering of these very words as Saint Peter began to speake them the Holy Ghost fell upon all that heard them It is indeed the second solemne comming of the Holy Ghost That in the second Chapter was the first and this the second that ever was Of which twaine this is the Comming that comes home to us and that two waies 1 One in respect of the Parties on whom 2 The other in respect of the Time when The Parties For those whom the Holy Ghost came on before were Gentiles indeed but yet Prâ—selytes that is halfe Iewes Out of every Nation under heaven Act. 2.5 Act. 8.27 but that came to Ierusalem to worship And the same was the
Gâ—n 1.2 Lâ—vit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the câ—â—efe witnâ—ssâ— It is the Spirit that beareth witnâ—sse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâ—es but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in â—arth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâ—areth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum â—al 4.9 Ioh. 6. â—3 Not the bloud without the Spirit no more then the flâ—sh without the Spirit non prodest quicquam as said He whose the flâ—sh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â— Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â— from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â— with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâ—it to move it and make it runâ—e it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâ—e as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concâ—rne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câ—r 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâ—e we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â— 8 2 Tim. 4.1 1. Cor. 1â— 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note
is everlasting life in thy kingdome of glorie Whither CHRIST that paid the purchase and the Spirit that giveth the seisin vouchsafe to bring us all A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XX. of May A. D. MDCXXI being WHIT-SVNDAY IAM CHAP. I. VER XVI XVII Nolite itaque errare fratres mei dilectissimi Omne datum optimum omne donum perfectum desursum est descendens a PATRE luminum apud quem non est transmutatio nec vicissitudinis obumbratio Erre not my deere brethren Every good thing and every perfect gift is from above and commeth downe from the FATHER of lights with whom is no variablenesse neither shadowing by turning AND if every good giving and every perfect gift what giving so good or what gift so perfect as the gift of gifts this dayes gift the gift of the HOLY GHOST There are in it all the points in the Text. It is from above It descended visibly this day and from the Father of lights so many tongues so many lights which kindled such a light in the world on this day as to this day is not put out nor shall ever be to the world's end First the HOLY GHOST is oft styled by this very name or title of the gift of GOD. If you knew the gift of GOD saith our SAVIOVR to the woman at the well's side Ioh· 4 1â— What gift was that It is plaine there the water of life That water was the Spirit Ioh. 7.39 This He spake of the Spirit saith Saint Iohn who knew his mind best as then not yet given but since as upon this day sent into the world Secondly This gift is both good and perfect so good as it is de bonis optimum of all goods the best and of all perfects the most absolutely perfect the gift of perfection or perfection of all the gifts of GOD. Act. 8.20 2. Cor. 9.5 What should I say Not to be valued saith Saint Peter not to be uttered saith Saint Paul as if all the tongues that were on earth before and all that came downe this day were little enough or indeed were not enough not able any way to utter or expresse it Thirdly Nay it is not one gift among many how complete soever but it is many in one so many tongues so many gifts as so many grapes in a cluster so many graines Psal. 68.18 in a pomgranate In this one gift are all the rest Ascending upon high dona dedit He gave gifts all these dona were in hoc Dono all those gifts in this Gift every one of them folded up as it were inclusivè The Father the fountaine the Sonne the Cisterne the HOLY GHOST the conduit-pipe or pipes rather for they are many by and through which they are derived downe to us Fourthly and lastly not onely in him and by him but from him too For He is the Gift and the Giver both 1. Cor. 12.4 There is great varietie of gifts saith Saint Paul bâ—t it iâ— oâ—e and the same Spirit that maketh distribution of them to every man severally even as himselfe pleaseth Both the thing given and the Party that giveth it all dâ—rived to us from him wrought in us by him and by us to be referred to him At the time of eny of GOD 's gifts sent us by Him to speake of Scriptures of this nature cannot seeme unseasonable but of all other at the time of this gâ—â—t 〈◊〉 â—roperly Dona dedit hominibus what day was that even this very day Dies 〈…〉 hic so many tongues so many gifts This day I say whereto Doâ—um Dei and Donum Diei fall together so happily We have brought it to the Day The Summe 1. Ioh 2.7 It will not be amisse to touch the end a little which the Apostle aimeth at in these words It is the old it is the new Commandement Mandatum vetus novum to make us love GOD. The point whereto the Law and the Prophets drive yea the Gospel and the Apostles and all We cannot love Him well whom we thiâ—ke not well of We cannot thinke well of him whom we thinke evill comes from Then to thinke so well of GOD as not to thinke any evill not any evill no but instead thereof all good commeth to us from Him So thinking we cannâ—t choose but we must love Him And to this end at the thirteenth verse before Saint Iames had told us plaine GOD is not the Author of evill Not tempted himselfe not tempting any to it As at that verse not the Author of evill So at this the Author of all and every good Men when their braines are turned with diving into GOD 's secrets may conceipt as they please but when all is said that can be No man can ever entirely love him whom he thinkes so evill of as to be the author of evill We are with Saint Iamâ—â— to teach and you to beleeve that will procure you to love GOD the better not that will 〈◊〉 your minds or make you love Him the worse That therefore Saint Iames denies peremtorily No evill Nemo dicat Let no man speake it let it not once be spokâ—n But let this be hardly That all the good we have or hope for descends downe from Him And that Saint Iames heere affirmes as earnestly Erre not my deere bretâ—ren It is to erre to thinke otherwise for that absolutely Every good giving and againe over Every perfect gift there is not one of them all but from Him they come And so we in all duty to love Him from whom all and all manner good proceedeth This is his end Love and that falls fitt and is proper to this Feast the Feast of Love For Love is the proper attribute and proper effect of the Spirit Per charitatem Spiritus Rom. 15 30. the love of GOD is shedd abroad in our hearts by the Holy Ghost this day given unto us The Division The verse to the Chapter is a cleere and a strict proposition but hath in it the force or energie to make a complete argument For if all good from GOD then no evill Iam. 3.11 Saint Iames layes it for a ground Salt or bitter water and sweet cannoâ— iâ—â—ue both from one fountaine Nor the workes of darknesse from the Father of lights never But we take it onely as a proposition with a little Item at the end of it If we aske the questions of Art concerning it Quae Quania Qualis Quae It is Categoricall Qâ—anta It is universall Qâ—alis First it is affirmative then true Erre not 〈◊〉 before it So true as to thinke the contrarie is a flat error The Rules of Logique divide a proposition to our hands into the fore-part in Schooles they call it Subjectum and into the after-part which they call Praedicatum 1. The subjectum heere is Omne datum c The praedicatum Desursâ—m est c The Subject is double 1 Datum bonum and 2
rive in sunder So either they were clustering as the manner is in mutinies to runn together on an heap and he made them shedd and sever themselves and returne to their places againe Or ye may referr it to their hearts that with these words were even smitten or cleft quite and broken of their purpose for proceeding any further in so bloudy in enterprise Their motion did not so much as enter into him his did into them â—â—red into them and as his heart smitt him so he smitt theirs smitt them and even 〈◊〉 them made them leave and let go their resolution quite and let Saul go The LXX say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he perswaded them with these words the best overcomâ—â—ng ever by words by perswasion Overcame them our Text turnes it and so Daâ—â—d had heer a victorie Nay a double victorie 1 Over himselfe one and that is a great one Great Victors have failed of it 2 Over his men another He kept them 〈◊〉 And so by these two saved the King twise And many victories he had but of 〈◊〉 all none like this this the greatest For in those other he but slew his enemies 〈◊〉 in this heer without a drop of bloud shed he saved his Prince's life And now this victorie obteined David and his men are agreed and they are satisfied not to rise but 〈…〉 and let Saul rise quietly and go his way By which some amends was made him 〈◊〉 the peece of his mantle This for David's satisfaction and for his Victorie both in 〈◊〉 For this victorie was in a sort his satisfaction and served for it And now we have sett the King safe that he may go when pleases Him would I begg a little leave to returne to David's words to his spell if I may so call it to this 〈◊〉 word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that David did not onely smite but even cleave his men's hearts 〈◊〉 what axe did he this for it is the act of an axe properly Even with these 〈◊〉 they were David's axe Shall we do this shall we so lay hands on him 〈◊〉 be God's Annointed and the edge of his axe were these two Christus Domini they did the seat all the force was in them And indeed of great force they seemed to David Chap. 26.9.11.16 2. Sam. 1.14.16 and were of great use with him came from him oft To his companies heer To Abisai a chapter after To the Amalekite the next Book after I. Chap. Twise heer Thrise to Abisai Twise to the Amalekite Seven times in all And still nothing but Christus Domini as if they had been a kind of Spell to charme any from rising to any such end And sure a marvelous energie there seemes to have been in these words David's men heer were rising these words kept them down they rose not Abisai after he was even striking they stayd his hands he strook not David himselfe he was but thinking a thought that way they smitt his heart made it to ake made him give over Now when I fall to consider what vertue these two words had in those times to hold men's feet from rising their hands from striking yea their very heart from thinking any such thought O I am forced to wonder they should not have in our times the force they then had David could not overcome some men now his men would rise do what he could feet hands and heart flie loose now these words notwithstanding They have not the power to breake men men have rather the power to breake them 2. Sam. 23.18 David's men were brave Souldiers Abisai one of his three Worthies Himself more worthy then they all Power they had to stay these so many men of armes and have not now the power to make a seely Frier hold his hands What is become of their vertue now Of the cleaving force they then had It should seem David's men were other gates men then many I will not say of our Souldiers but of our Iesuites and Friers are of late had magis subacta pectora brests of a better mold had at times been brought by David to know what GOD was what it was to be GOD 's Annointed Psal. 116.15 Chap. 26.9 how precious their bloud was in his sight how no man could lift up his hand against them and be innocent So they soon tooke an impression of this his absit so passionately so pithily withall delivered by him Men's brests are now made of a tougher metall the words meet with harder hearts in the Cloyster now then heer they did in the Camp Some men's hearts now leave not striking them till they have stricken Saul to the heart Turne David's Absit mihi à Domino into Adsit mihi à Domino facere rem hanc turne his execration into a prayer nay into many prayers rosaries and masses for GOD 's assistance to an act which his very soule abhorreth And this is the reason The words are not rebated they have not lost their edge but men have instead of hearts now flint-stones Els the words being the same the same effect would still follow if the hearts also were the same For the same effect doth still follow in all whose hearts God hath touched on whom the Spirit of God is come For where the Spirit of God is there the word of God will worke and where it workes not we may safely say there is no Spirit to worke on 1. Chro. 12.18 To trie then on whom the Spirit of God is come there comes to my mind a praegnant place it is the XII of I. Chron. full to this point and it will even bring us home to our own text againe Amasa there when the question was asked whom they would take part with he and his cried Thine are we ô David and on thy side thou sonne of Isai. And it is there in expresse termes affirmed that the Spirit of God came upon him that made him thus to crie If then the same Spirit of God be upon us that was upon him 1. Sam. 13.14 it will make us take up the same words Thine are we and on thy side ô David Thou hast a testimonie in holy Writt to have been a man according to God's own heart what was in God's heart was in thine then are we to think say and do as thou diddest and so the Spirit of God is upon us indeed Will we then be as David with him on his side If GOD'S Spirit be upon us we will now come we to our text For heer is in this our text a vive anatomie of David in each part his eye his hand his heart his mouth and all 1. His eye full of compassion to Saul his Sovereigne It was not good in his eyes to 〈…〉 any hurt good to spare him PeperciÌ„t tibi oculus meus 11. verse There 〈…〉 eye â— His hand not hable to stirr not mittere manum in Christum Domini to lay eny 〈…〉 him O ne sit
man is come ye know not what manner of spirit ye are of The spirit of Elias was good till the Sonne of man came but now He is come the daâ—â— of that spirit is expired When the Sonne of man is come the spirit of â—lâ—as must be gone Now specially for Moses and he resigned lately in the mount Now no Law-giver no Prophet but CHRIST CHRIST now and His spirit to take place You move out of time will ye be of Elias's spirit and the Sonne of man is come A plaine Nescitis 6. The Fathers work out another Nescitis out of the Emphasis Vos Cuius spiritus Vos Vos is no idle word it makes a plaine separation betweene them and Elias Vos You why you are my Disciples I trow you must answer to Cujus spiritus vos cujus spiritus Tu. CHRIST 's Disciples and Elias's spirit that cannot be Choose ye now for of whose spirit ye are his Disciples ye must be If you be hiâ— what doe you heere with me gett you to his Tabernacle If ye be mine of with Elias's mantle and spirit both The Disciple and the Master are of one spirit To make a Disciple is nothing but to doe as GOD did at the doore of the Tabernacle Deut. 31.14 take of the Master's spirit and put it on the Disciples But if ye be of my spirit Ioh. 1.32 my spirit is in specie Columbae not Aquilae not of the Eagle that carrieth Iupiter's thunder-bolt but of the Dove that brings the olive-branch in her bill the signe of Non perdere sed salvare Gen. 8.11 If this spirit be in you let all your motions smell of the olive branch not of the thunder-bolt come from saving grace and not from consuming zeale 7. But yet the worst Nescitis is behinde For worse it is to be mistaken in CHRIST then in our selves And Him they mistooke in that they would move Him to that whose comming was contrarie quite contrarie to that they would have Him do This is a Nescitis indeed Verè nescitis qui petitis à Magistro mansuetudinis licentiam crudelitatis A nescitis to seeke at the hands of Him that is the Master of all meekenesse a licence to commit such crueltie The very title of the Sonne of man is enough for this For whatsoever as the Sonne of GOD He may doe it is kindly for Him as the Sonne of man to save the sonnes of men Specially being the Sonne of such men as He was the Sonne of Abraham Gen. 18.24 who entreated hard that even Sodome might not be destroyed The Sonne of Iacob who much misliked yea even cursed the wrath of his two sonnes in destroying Sichem Gen. 44 7· The Sonne of David who complained much of the sonnes of Zervia that they were too hard for him 2. Sam. 3.39 As CHRIST doth heere of the sonnes of Zebedee who as if indeed they had beene borne of a thunder-cloud and not of a man were so readie to make havock of the lives of men It cost the Sonne of man more to redeeme men Psal. 49.8 then to have them blowen up so lightly And if Iames and Iohn were to pay for them at His price they would not be so evill advised as to make such quick riddance of the lives of men CHRIST doth heere warrant us that to tell cujus spiritus the way is by ad quid venit what spirit is he of by to what end comes he whither blowes it which way is his face to salvare or to perdere For to the end of his comming GOD hath framed his spirit You may know it by His first Text. The Spirit of the LORD is upon me to heale the broken to deliver the captive to save that was lost He sent me Luk 4.18 therefore He was sent and therefore He came You may know it by His name IESVS a SAVIOVR you may know it by his Simile's no destroying creatures a a Ioh. 1.29 Lamb no Wolfe a b Matt. 23.37 Henn no Kite a c Io. 15.1 Vine no bramble d Iud. 9.15 out of which came fire to burne up all the trees in the forrest Of His comming cleane contrarie to this speakes the Prophet e Psal. 72.6 He shall come downe like the raine speakes the Apostle f 1 Ioh. 5.6 Hic est ille IESVS qui venit in aquâ that came in water to quench not in fire to consume Againe that He doth not this non perdere sed salvare by accident as it hitts but on sett purpose It was the cause the finall cause the very end GOD sent Him and He came for In which point to take away Nescitis cleane for ever he setts it downe positively and privatively both wherefore He came not and wherefore He came Came not to destroy but came to save this is plaine dealing But first not to destroy that they which cannot save may yet be sure not to destroy any but if they can not onely not destroy but save too as CHRIST doth But of these CHRIST came 〈…〉 â—ne end hath but one office came not to the other and this would be 〈◊〉 The Cardinall beginnes his booke to the Pope Duplex Petri officium Pascere â—ccîdere CHRIST had but one to feed to save Another there is Ioh 8.44 was 〈◊〉 ab initio But if Saint Peter have gotten two offices he hath one more then â—HRIST CHRIST came to save onely with a flatt exclusive of the other And where they move him in specie for a destruction by fire He not content 〈◊〉 â—enie that alone denieth it in genere not to destroy at all neither by fire nor any other way Heere we have a case of fire will ye have another of the sword Shall 〈…〉 it by fire say Iames and Iohn here Domine si percatimus gladio saith S. Peter Chap. 22 49. 〈◊〉 in a greater quarrell farre then this when they layd hands on Him to carrie Him to Hâ—s passion That He denieth too and in that quarrell and saith Sinite let alone your sword Out with your fire Iames and Iohn up with your sword Peter So that â—either by fire heer nor by sword there neither by miracle as heer nor without miracle as there doth Christ like of these motions What then shall not Christ be received yes He is most worthy so to be I add they that refuse it are worthie any punishment but that every man is to be dealt with as he is worthie would prove but a hard peece of Divinitie hard for all and even for themselves too If so oft as Christ suffers indignitie fire should come downe from heaven Domine quis sustinebit Psal. 129.3 we were all in hard case Iewes and Samaritans and all yea Disciples yea this Iames and Iohn and all The Samaritans they received not CHRIST they were gone burnt all For Ierusalem's sake because his face was that way heere He was not received When he came
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
erre in their imaginations no lesse and that even against the same places First against Orabo spiritu 1. Cor. 14.15 in the same verse by finding fault with a sett Liturgie which they call stinted prayers and giving themselves to imagine prayers at the same instant whereby it is plaine they so occupie their minds with devising still what to say next their spirit is unfruictfull Mat. 23.14 no lesse then the other's understanding And both these 1 the understanding of the minde 2 and the affection of the spirit are there necessarily required And again that instead of Rosaries and a number of prayers they bring in the Pharise's imagination of long prayers that is a prayer as long as a whole Rosarie And this they take to be a great part of holynesse but indeed it is nothing but the former superstition drawen in backward In which who so markes them shall find they committ both faults that of the Pharisee in taedious length procuring many times nauseam spiritus a dangerous passion and the other of the Heathen in fond repetitions tautologies inconsequences and all the absurdities that may fall into such manner of speech Saint Cyprian faith It was ever in Christ's Church counted an absurd thing which some count their glorie ventilari preces inconditis vocibus The absurditie whereof would better appeare if seeing under prayers heere Psalmes and spirituall songs are conteined both being parts of invocation they would have no stinted Psalmes but conceive their songs too upon the present out of the spirit and so sing them For to say truth ther is no more reason for the one then for the other But GOD's Church hath ever had as a forme of doctrine both of faith in the Creed and of life in the Decalogue so of prayer too Which from Acts 13.2 the Fathers in all ages have called a Liturgie or service of GOD. These are of many imaginations some set up and magnified by some and by others adored and worshipped under the names of the 1 Apostle's Doctrine 2 Governement 3 Sacraments and 4 Prayers Saint Stephen telleth us out of the fift of Amos that if we doe thus make to our selves Tabernacles and figures to worship them our punishment shal be to be carryed away beyond Babylon Acts 7.43 And good reason for these idle phansies are not from Christ's Church from Sion but from Babylon they came and if we delight in them thither shall we be caâ—ryed And sâ—re we are in a good way thitherward for of Babel Saint Augustine faith Civitas illa confusionis indifferent habuit Philosophos interje diversa adversa sentientes In GOD's citie it was never so there was ever correction for Coyners 18. de Civit. Dei But in Babel the Citie of confusion every Philosopher might set up as now every Sect-master may broach any imagination that taketh him in the head without punishment For in Babel it is reckoned but an indifferent matter Sure the Prophets tell us that if Babylon's confusion goe thus before the captivitie of Babylon is not farr behinde From which Almightie GOD deliver us and make us carefull as to continue the Apostle's doctrine c So neither to engrave nor to bow downe and worship any of these imaginations Amen One of the Sermons upon the III. COMMANDEMENT PREACHED IN THE PARISH Church of S t. GILES Cripplegate Iun. XI AN. DOM. MDXCII IEREM CHAP. IV. VER II. Et jurabis vivit DOMINVS in veritate in judicio in justitia And thou shalt sweare the LORD liveth in truth in judgement and in righteousnesse OF this Commandement there are two maine Propositions 1 Thou shalt take the Name of GOD Els it should have beene thou shalt not take it at all 2. Thou shalt take it orderly and not in vaine Of the first thou shalt take it to those ends and uses to which GOD lendeth it Of which one is Thou shalt sweare by it which is limited by two waies First by what The Lord liveth Secondly how In truth iudgement iustice As in the former Commaundements so in this there be two Extremes 1. The one of the Anabaptists which hold all swearing unlawful contrarie to the first Thou shalt sweare 2. The other of the licentious Christian which holds at least in practise A man may sweare how and in what sort he lift By Creatures c Contrarie to The Lord liveth c Falsly rashly lewdly Contrarie to In truth iudgement iustice I. Thou shalt sweare That it is lawfull to sweare it appeareth by the Law Deut. 6.13 By the Prophets Ieremie heere Esai Chap. 45. Ver. 23. more earnestly I have sworne by My Selfe the word is gone out of My mouth and shall not returne That every knee shall bow to Me every tongue shall sweare by Me. David Psal. 63. ult Laudabuntur omnes qui iurant per Eum. By the practise of the Saints not only under Moses but under the Law of Nature Abraham sweareth Gen. 21.24 Isaac sweareth Gen 26.31 Iacob sweareth Gen. 31.33 Now our Saviour Christ came not to destroy the Law and the Prophets in those things wherin they agree with the Law of Nature Therefore not to take away an oath Whereas they object first That it standeth not with Christian profession but was tolerated as an unperfect thing under the Law We answere It cannot be reckoned an imperfection to sweare For that not onely Abraham the patterne of humane perfection both sware himselfe Gen. 21.24 and put his servant to an oath Gen. 24.3 But even the Angels neerer then we to perfection sware both under the Law Dan. 12.7 and under the Gospell Apoc. 10.6 And not onely they but even God himselfe in whom are all perfections Gen. 22.16 and Psal. 110.4 So that it cannot be imagined an imperfection Besides the holy Apostles the most perfect Christians have in urgent causes done the like 2. Corinth 1.23 I call God for a record against mine owne soule and 1. Cor. 15.31 By our reioicing which I have in Christ Iesus our Lord which place cannot be avoided having in the Greeke the word Nη never used but in an oath onely Whereas secondly they object our Saviour's saying I say unto you sweare not at all The Auncient Writers answere that our Saviour Christ in the very same place not reproving the other part Reddes autem Domino iuramenta tua meant not to take all oathes away But must be understood according to the Pharisee's erroneous glosse of this Commandement which he entended to overthrow by opposing to dictum est antiquis Ego autem dico Which was of two sorts 1. For first it seemeth they understood it of periurie alone So that if a man forsware not himselfe he might sweare any oath And so Christ reproveth not onely false but all rash and unadvised swearing 2. Secondly it seemeth they had this conceipt So a man sware not by the great Name of God all was well He might sweare by any creaâ—ure at his pleasure and