Quo modo how this Sacring was performed it was performed Signo visibili verbo audibili with a visible signe and an audible word The Signe commeth first in the Text we are told what it was and what it ment It was the shape of a Doue and by it was ment the Spirit of God But touching this Signe wee learne here moreouer Vnde and Quo Whence it came where it pitcht whence the Heauens were opened vnto him and the Spirit of God descended where it pitcht the Spirit that descended lighted on Iesus You see what was the Visible signe A visible signe of it selfe is but a dumbe shew it may amaze it cannot instruct therefore it must bee illustrated and it is here illustrated by an audible word the word is called Vox de Caelo a voyce from Heauen and it was fit it should be so for from whence came the vision from thence was the Reuelation for to come the vision was from Heauen therefore the Reuelation thereof also But this is not all that we learne here concerning the word goe on and you shall finde Cuius and de quo who it is that vttereth it and of whom He that vttereth it is not exprest but fairely implied in Filius meus my Sonne Iesus could not be the Sonne but of GOD the Father therefore is it GOD the FATHER that speaketh the word And the word that he speaketh concerneth Iesus it teacheth vs first What he is to God the Father and secondly What he doth for vs. He is neere because the Sonne and deare because his beloued Sonne adde to both the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sonne that beloued Sonne and then he will prooue neere and deare indeed From him that is so great with God we may not exspect small matters that which hee doth is answerable to that which hee is he doth that which neuer any other person could doe he propitiateth GODS wrath and by him we finde grace in the eyes of GOD These blessings of IESVS are contained in the last words In whom I am well pleased There is one Point more All this commendations that is giuen vnto IESVS referreth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This this person that is in the middest of you that maketh so little shew and is so little regarded is hee whom I so esteeme and vpon whom depends your soueraigne good I will not you may not for his Humilitie defraud him of his Glory You haue seene a glimpse of the Sacring of Christ though I should not yet the Text would require you to entertaine it with your best regard for the visible signe the audible word both are prefaced with a particle of attention Loe loe the Heauens were opened Loe a voyce from Heauen the word doth summon your eyes your eares to behold to attend these holy Mysteries And I pray GOD so to sanctifie your eyes and your eares that while I take a sunder this Text and shew it you more fully in the parts the blessed Trinitie may vouchsafe by them to instill into you some fructifying drops of our blessed Sauiours heauenly Vnction Amongst the particulars where-into I resolued the Text the first was the circumstance of Time when CHRIST was baptized CHRIST was baptized before he was Sacred hee was receiued into the new Couenant by Baptisme before hee became a dispenser thereof And the Church neuer thought it fit to swarue from so good a Patterne and conferre Holy Orders vpon any that was not first incorporated into the Church Yea it hath alwayes gon for a grounded truth that it is Baptisme that maketh a man capable of other Holy rites and that being vnbaptized he is vncapable of them Secondly the circumstance of Time doth notifie the kinde of grace that was figured in the descension of the Doue he descended not in but after the Act of Baptisme Had hee descended in the Act it might haue beene thought that onely Gratia gratum faciens the grace of regeneration or sanctification had beene represented by the Doue but descending after some farther kind of grace is more ouer intimated What that grace was let vs breifely inquire Some fetch hence the Originall of Confirmation and suppose that Christ the Head confirmed himselfe here vnto his Body the Church So that as in the Church Baptizati recipiunt spiritum sanctum they that are first baptized are after confirmed so CHRIST would be confirmed after hee was baptized There is no doubt but the Right of confirmation is Apostolicall notwithstanding the friuolous exceptions that by some are taken to it and it may passe inter pie credibilia that CHRIST did vouchsafe in his owne person to sanctifie that as hee did many other sacred rites of the Church But yet it may not be denied that ouer and aboue here is ment another kind of grace a grace that is not common to euery member of the Church as the grace of confirmation is but peculiar vnto a publique Person such as CHRIST was now called to be And therefore I call it Sacring grace such a kind of grace seemeth to be intimated by the circumstance of Time The second circumstance is that of Place the Place was where CHRIST stood after he came out of the water that was the banke of Iordan which St. Iohn calleth Bethabara the very name doth containe a Monument of the children of Israels first passage there into the land of Canaan and then the Place is not without a Mysterie the choice thereof giueth vs to vnderstand that the Historie of Iosua was performed in Iesus that the waters of Baptisme were become a passage from earth to Heauen from the condition of Nature to the condition of Grace and that euen while wee liue in this vaile of miserie we are thereby enrolled among the Saints Adde hereunto that Bethabara was now a place of great concourse Hierusalem Iudaea all the Regions about Iordan and all sorts of men resorted thither to be baptized of Iohn and it was meete that so great a worke as CHRISTS Sacring should be performed in a great assembly Yea all the remarkeable manifestations of our Sauiour his Miracles his Sermons his Death c. are noted to haue beene publike they were not as St. Paul obserues to King Agrippa done in a corner the vnbeleeuing Iew or other that doubts or disputes of their truth is by the circumstance of Place conuicted to doe it out of affected ignorance And let this suffice for the circumstance I come to the substance of the Sacring where first wee must see who it is that was sacred Wee finde that it was the same Person that was baptized the Sonne of God clothed with the nature of man Where note that Iesus had two Abilities an Actiue a Passiue one to giue another to receiue the Spirit hee that was able for to giue was contented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the diuine dispensation and humble condition whereunto for our sakes hee submitted himselfe to receiue the Spirit And indeed
is not the first time that we are beholding to Gods grace the very word Regeneration may teach we had this cleane heart and right spirit when we were first created for wee were created after Gods image sinne lost it grace restored it now you know that if a Tenant forfeit his Lease and a Land-lord after re-entry restore it to him againe this is a worke of his goodnesse which is more then a worke of his ability for many are able and doe it not therefore if any being able doe it the inducement is not his ability but his goodnesse the like must we conceiue of God it was his pittying mercie that imployed his almighty power to repaire what we had ruined to recouer what we had lost to restore what we had forfeited a cleane heart and a right spirit Finally both the creating and the renewing are actus continui workes that God neuer intermitteth otherwise we should quickly come to nothing or rather which is worse then nothing become fire-brands of hell for wee dayly forfeit by sin and God may daily take aduantage of our breach of his Couenant Adde hereunto that our Regeneration is not in facto but in fieri and therefore needeth a perpetuall influence and supportance for this cause though Dauid were now in the state of grace yet doth he begge grace of God though God had created in him a cleane heart yet doth he desire that God would create a cleane heart in him and though he bad renewed in him a right Spirit yet doth he pray that God would renew a right Spirit within him so doth he wisely prouide against forfeitures and religiously beg the increase of that which he had receiued But I conclude sicut rogauit Dauid it a debet vnusquisque nostrûm saith S. Hierom Dauids prayer is a praier that beseems vs all we all beare about vs a body of sin and we should all desire that it might be abolished We should indeed but who doth who doth enquire into the vncleannesse of his heart and the crookednesse of his spirit or who taketh notice whether there be in him at all any part of Regeneration nay who doth shew that there is any Nazianzene Oratione 43. writing de Encaeâ—ijs doth giue a good obseruation how a man should know whether his heart haue any part in this Creation or his spirit in this Renouation yesterday thou wert a time seruer to day thou art not ashamed of thy Sauiour Christ yesterday thou didst affect the praise of men to day thou settest more by an honest life yesterday thou wert delighted with vain spectacles to day thou art giuen to diuine meditations c. if thou find such a change Haec mutatio dextrae excelsi God hath put to his mercifull power to make thee a new man if it be otherwise with thee and the day following find thee as bad as thou wert the day before thou hast no part in Regeneration A fearfull case because the Psalmist mouing the question to God Psal 24. Who shall ascend into the mountaine of the Lord who shall stand in his holy place answers Euen he that hath innocent hands and a pure heart Wherfore be ye renewed in the spirit of your minds put on the New-Man Eph. 4.25 which after God is created in righteousnes true holines or because this is a worke too hard for any one of vs Let vs euery one pray with K. Dauid in this place Create in me a clean heart ô God renew a right spirit within me AMEN PSAL. 51. VERS 11. Cast mee not away from thy presence and take not thy holy Spirit from mee KIng Dauids desire set forth in the first part of this Psalme is that hee may be restored vnto and preserued in the state of grace How he desires to bee restored you haue hitherto seene you haue seene how hee sueth first in generall that Gods Mercie would relieue his Miserie Gods great mercy his deepe miserie Secondly in speciall how hee brancheth his owne sinne and Gods grace hee confesseth sinne which himselfe committed and that which he inherited from his parents and hee beggeth a two-fold grace that the cure may be proper to each kind of sinne finally he would not haue a plaister narrower then his sore nor a medicine that could not throughly remedy his disease Thus he desires to be restored But to be restored is not enough a Penitents desire must carrie him farther for how shall it appeare that hee doth vnfainedly sorrow for sinne and affect goodnesse except he be as desirous to continue in as to bee brought vnto the state of grace 〈◊〉 Pet. 2. Nay Saint Peter will tell vs that it were better neuer to haue knowne the way of righteousnesse then after wee haue knowne it to returne like dogges to our vomit and like swine to our wallowing in the myre Wherefore the second desire was necessarie for King Dauid and must bee exemplarie vnto vs. Let vs come then to it It is set downe in this and the following Verse and conceiued in a double prayer first in deprecation and secondly in supplication a prayer against that which King Dauid deserued and a prayer for that without which King Dauid could not perseuere we will meddle now onely with the former prayer But in the passage I may not forget a good note of Saint Bernards where he commends King Dauids method Serm. 3. de Penticost and obserues that after hee hath prayed Create in me a cleane heart O Lord renew a right spirit within me he prayeth seasonably Cast me not away from thy presence and take not thy holy spirit from me When we offend we fall into sinne and out of fauour and when we repent wee must not desire to be receiued into fauour vntill we are first acquitted from sinne otherwise wee shall betray that we wish there were no Sanction of the Law but as for the transgression of the Law we are not much moued therwith wheras the least sinne must be more irkesome to a repenting soule then the most grieuous punishment But let vs breake vp this prayer wherein I will note two things 1. the Manner and 2. the Matter the manner is a prayer against the matter is that which King Dauid deserued Now that which he deserued comprehends two fearefull iudgements 1. Reiection and 2. Depriuation I will cleare these two tearmes vnto you While we are in the state of grace wee haue communion with God and God hath communion with vs God receiueth vs into his family and we attend him we weare his liuerie and are knowne to belong vnto him the first giueth vs free accesse vnto his presence and the second is a participation of his holy spirit Sinne as much as lieth in it dissolues both these communions for we deserue by it first that God discharge vs of his seruice giue vs no longer place in his family which is that which I called Reiection Secondly we deserue that God take from
a drudge Miserum est fuisse foelicem the memory of a better doubleth the misery of a worse estate it doth so corporally and it will doe so spiritually if euer we be put to the triall of it yea we shall find it will doe it so much the more by how much the touch of conscience is more tender then any other sense and the gift which we lose is infinitely more precious then any other gift The taking backe doth much amplifie the depriuation but how much more doth it amplifie that nothing is left behind Though the haruest be caried away yet if there be some gleaning behind though a Tree be cut downe yet if there bee a roote left in the ground though the Sunne goe downe yet if it be twilight these small remainders of greater goods are no small refreshings to a loser It doth a man some good to keepe some monuments of his better estate especially when they are pledges of some sparkle of good will towards vs continuing in him vpon whose iust displeasure we forfeited all As God in fauour giueth the holy spirit so in displeasure doth hee take him away and we cannot guesse better at the measure of his displeasure then by the measure of the depriuation If he take it but in part then mercy tempers iudgement but if he leaue no sparkles of grace that may be kindled again then we become Loruhama Hose 1. we are cleane shut out of the bowels of his compassion And this is that which King Dauids trembling conscience doth deprecate in these words Ne auferas Take not away I haue opened vnto you the nature of spirituall Reiection and Depriuation and I doubt not but by that which you haue heard you conceiue that they are grieuous iudgements but the bottomes of them are not sounded except we also take notice of the Consequents two wofull consequents The first if man be reiected of God as before you heard hee must looke for a cleane opposite condition hee loseth the place of Gods presence and whether shall he goe but euen to the pit of hell Hee loseth the state of that blessed place and hee shall fall into the state of the cursed God doth disgrace him dares any creature yeeld a good looke vnto him God layeth him open to danger and whose indignation then will not burne against him Whose hand will spare him vpon whom God layeth his heauie hand Guesse what will become of them that are reiected by the King of heauen by that which you see befall them who are reiected by Kings on earth The first consequent of reiestion is bad neither is the first consequent vpon depriuation better he that loseth the holy Spirit shall be possessed by an vncleane Spirit 1. Sam. 16. it was Sauls case the Text is plaine The Spirit of the Lord departed from Saul and an euill Spirit troubled him where God is not Satan will be Some would bee Neutrals in the World but indeed none are Man is either a Temple of God or a Synagogue of Satan yea and looke how much God taketh from vs of his Spirit so much wee shall be sure to haue of the vncleane Spirit as Darknesse taketh vp all the roome that is not filled with Light if we haue no portion of Gods Spirit those vncleane Spirits will possesse vs wholy A miserable exchange and yet is this the inâ—uitable consequent of depriuation You would thinke I had brought the iudgement to the height but I haue not there is another consequent a consequent worse then the former Omnis spes veniae tollitur so sayth Gregorie the Great the case is not only very bad but it is past all recouery and why Is a man reiected No other man may intercede for him See this in the case of a King How long saith God vnto Samuel wilt thou mourne for Saul seeing I haue reiected him from raigning ouer Israel See it in the case of a Kingdome I will cast you out of my sight saith God as I haue cast out all your brethren euen the whole seed of Ephraim he speaketh of the Kingdome of Iudah and therefore pray not thou Ieremie 1. Sam. 16. Ieremy 7. for this people neither lift vp crie nor Prayer for them neither make intercession to me for I will not heare thee A pittifull case a man may haue no Mediator if he be reiected How much more miserable is his case if he be depriued for then he cannot pray for himselfe it is Saint Pauls doctrine We know not what we should pray for as we ought but the Spirit maketh intercession for vs with groanes which cannot be vttered and he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God You see there is no Prayer can be made hopefully but must be endited by the Spirit and the Spirit prayeth in none but in those that are Saints therefore they that are depriued of the Spirit are depriued of the grace of Prayer as Zacharie also witnesseth which ioyneth them both together Zach. c. 12. When a man is brought to this case that hee hath no friend to stand vp for him and he cannot be a friend vnto himselfe how desperate is his case What remayneth then but that hee betake himselfe vnto a wretched course Surely Cain did so when hee was reiected hee became the Father of such Giants whom nothing could mend but the generall Deluge and what a life led Saul after hee was depriued So ill a life that his owne death could not make amends for it but many of his children were faine to be hanged vp long after to pacifie the wrath of God Yea the Parable of the vncleane Spirit witnesseth that they that haue beene in the state of grace and by reiection and depriuation are fallen from it are much worse vpon the relapse then euer they were before they first began to be good No wonder then that Dauid conceiued this deprecation against so fearefull iudgements Yea most gracious was God vnto him that gaue him time for to deprecate that put a distance inter meritum iudicium betweene his ill deseruing and Gods iust reuenge he deserued to be cast out but continued still in Gods presence he deserued to be depriued but he retayned still Gods holy Spirit See what good vse hee maketh of Gods patience while hee is in the presence hee preuenteth the casting out and preuenteth the taking away of the Spirit while yet the Spirit abode within him and his preuenting is nothing but deprecating And while we haue the like time we must vse no other meanes how long doth God forbeare vs when wee grieuously prouoke him Were we better aduised we would be more prouident and not ouer-slip the time allowed vs for deprecation lest to our endlesse griefe we find that when we are vnder these iudgements our state is past recouerie I should here end but I must speake a little of
King Dauid contracted himselfe sinne which hee inherited from his Parents Iesus saued King Dauid from them both this was his spirituall saluation Ecclus cap. 47. But he had a corporall also God was with him in all his warres and bare downe his enemies before him Hee played with Lions as Kids and with Beares as with Lambes Hee slue the Giant Goliah subdued the Philistines and all the bordering Nations whereupon the people sung those words Psal 21. The King shall reioyce in thee O Lord how exceeding glad shall he be of thy saluation In the case of King Dauid wee must ioyne all three significations First The person of Iesus Secondly The spirituall redemption Thirdly the corporall deliuerance This obserued touching the saluation we must now consider what is meant by Ioy. Ioy I told you is a comfortable sense betweene reasonable and vnreasonable creatures this is a speciall difference that though both partake of blessings from God yet a true sense of them none haue but those that are reasonable pleasure animals may haue but ioy they cannot haue for ioy is an affection of a reasonable soule And reason hath taught naturall men not to receiue good but to be affected answerably to the good which we receiue In things that belong to our naturall life euery man giueth proofe hereof if a man bee hunger-starued what comfort will he expresse if one shall bring him sustenance He that shall be eased when he is tortured with paine how merrie will hee bee And how will his heart dance for ioy that should be receiued againe into the Kings fauour after some great disgrace Whatsoeuer our worldly distresse is we cannot choose but manifest our content when wee obtaine a release Whereby we may easily gather that ioy and good should goe together they doe so in God they should doe so in all that partake the Image of God as hee so they should ioy in that which is good A second thing that we must marke is that according to the good must the ioy be as great as manifold As great heauenly things call for greater ioy then earthly and those things that concerne our eternall life must yeeld vs more comfort then those things that belong vnto our temporall This discouers a great defect in the Worlds ioy if our hungry bodies be sed wee ioy God daily feedeth our soules with his Word and we ioy not if our bodies of sicke be made whole we ioy but who ioyeth in that medicine that restoreth his soule from death to life Who ioyeth in the recouerie of Gods fauour That would bee almost beside himselfe for ioy if hee might bee vouchsafed but a little fauour from a mortall King So farre are worldly men from equalling their ioy vnto the worth of good that the greater good can haue no share while the lesser taketh vp all their ioy yea that whereunto the Scripture hath in a manner appropriated ioy findeth little entertainment in our affections and that is the Gospell and Christ the substance thereof whose attendant the Angels the Prophets the Apostles in the Old in the new Testament make to be the affection of ioy In their Sermons you shall find ioy and saluation coupled together they make the newes of saluation not only gaudium magnum a great ioy but also gaudium solum the only ioy Luke 2. and that with an absit God forbid that I reioyce but in the Crosse of Christ Gal. 6. How much to blame then are wee that are so farre from making it solum our only ioy that wee are not come so farre as to make it magnum matter of any extraordinary ioy Yea in the most it findeth nullum no affection of ioy at all What shall I say then Those things which God hath conioyned let no man put asunder least at the Iudgement day ioy and we be put asunder when we shall wish but wish in vaine that God would ioyne vs together As ioy must bee as great as the good we haue so must it bee also as manifold A manifold good must not bee entertained with a single ioy I haue shewed that saluation is threefold and so a threefold good Dauid was a Prophet and had Reuelations of the Incarnation of Christ that hee should be borne of his Seed that he should be the Sauiour of the World and he ioyed in this saluation in this blessed contemplation of the Kingdome of Christ hee could not with Abraham see that day but hee must needs reioyce As the fore-sight of Christs Incarnation wrought in him ioy so could he not reape the fruit thereof to his owne redemption but he must ioy also the participation of it cannot but bring pleasure which wee cannot but with great pleasure behold therefore no doubt but King Dauids soule did sing his Daughters Magnificat and his Spirit reioyced in God his Sauiour Neither did his temporall deliuerance passe vnsaluted by this affection witnesse the eighteenth Psalme which is nothing else but an amplification of the ioy which hee tooke therein According to this good example should we learne to multiply our ioy as God multiplyeth his saluation Certainly the Church meant wee should doe so when it multiplyed the Feasts which in the old phrase of the Church are called gaudium gaudie dayes not so much from the corporall refection as from the spirituall exultation it meant we should ioyne ioy and saluation together spirituall ioy with spirituall saluation But the corporall hath almost worne out the spirituall ioy so much more doth the comfort of our bodies carrie vs away then the comfort of our soules But all this while we are not come vnto King Dauids Prayer the first branch of his Prayer that concerneth this ioy of saluation His Prayer is as I said for Restitution restore hee that prayeth so giueth vs to vnderstand two things that he feeleth a want and that hee remembreth what is the supply thereof both good signes of grace We hold it a signe of grace in regard of things temporall those poore and sicke that are in neâ—d and paine we hold worthy of compassion when we heare there lamentable complaints but Vagrants that euen in the Prison being loaden with irons naked and halfe starued can be frollicke and glorie in their misery we hold as vnworthy of our pitie as they haue little feeling of their owne bad case Apply this now vnto our soules and see the difference betweene men and men and iudge thereby what regard they deserue to find at the hands of God How many bee there that want this ioy of saluation in whom notwithstanding there appeareth little sense that they haue of such want Surely they doe liue as if eternall saluation did nothing concerne them such are all prophane persons that say Let vs eat let vs drinke to morrow we shall die Quibus anima data eft pro sale ne putrescerent which make no more account of their soule then of a preseruatiue that keepeth their bodies from turning into
will not despise that in the word there is a Litote there is more meant then is exprest for the Holy Ghost meaneth that this morall seruice doth speed of both the effects of Sacrifices it yeeldeth a sweet sauour vnto God and he doth gratiously accept it it proueth a sauour of rest into man and his soule doth feele the comfort of it Finally out of the maine branches of the text wee will draw two Paradoxes First A broken and contrite heart are Gods Sacrifices therfore this is a Religious man-slaughter Secondly God doth not despise a broken and a contrite heart therefore God is neuer better pleased with vs then when we are least pleased with our selues You heare whereof I shall speake that you may learne to serue God truely by that which shall bee spoken listen to it diligently and with a religious eare Before I fall vpon the particulars I may not omit to shew you the coherence of this verse to the former the former did shew of how little worth Ceremoniall worship is this sheweth the great worth of the morall And well is this clause added vnto that for it is not enough to know what we must not doe in Gods seruice our chiefe care must be to know what we must doe what good will it doe mee to know that Turkes Iewes Infidels worship they know not what they know not how it must be my comfort to know the true God to know how to worship him as I ought The ground is cleare Negatiues are but to attend Affirmatiues and God doth not reward the forbearance of euill but the doing of Good forbearance doth hold backe the impediments that would hinder vs in our way but wee must not only auoid them but also goe the right way if wee will come to our iourneys end In a word our abilities are bestowed vpon vs not only to decline euill but also to doe good But to the Text. The first thing that I obserued was wherin morall seruice stands it stands in the humiliation of the inward man the inward man is here pointed out by two names the spirit and the heart How these words differ all are not agreed vpon a former verse I haue said something of them but in this place I thinke they note one and the selfe same reasonable soule as it vndergoeth a diuers consideration It hath a prerogatiue aboue the soule of a beast in that it can subsist though it be seuered from the body and so it commeth neere vnto the nature of Angels and with them communicateth in the name of Spirit which is a substance endued with vnderstanding and will But besides this separate Being it hath another which you may call coniunct it inhabiteth in and manifesteth it selfe by the body quickning and guiding our senses and our affections hence it is denominated from the body from the principall parts wherein it doth reside from none so often and so aptly as from the Heart which is the the principall seate thereof Neither is it without cause that the reasonable soule is remembred vnder both these names the Holy Ghost thereby giuing vs to vnderstand that whether we consider the powers of the soule inorganically as vnder the name of Spirit or else Organically as vnder the name of Heart either way considered they must be humbled wee must humble no lesse the superiour then the inferiour faculties of our soule for sinne hath infected both A second thing that wee must marke is that in our seruice God calleth not for Nostra but Nos not our Goods but our selues and to this end did hee command the people to put their hands vpon the Sacrifices to signifie whom it did represent and to accompany the Offering of the sacrifice with a zealous deuotion to testifie that themselues were to haue a feeling of that for which the beast was offered And indeed it was fit that he should offer himselfe that had offended that hee might feare to offend when hee saw that hee must smart if a beast onely should die and the paine there of might rid a sinner of his guilt few would forbeare sinne if any thing make them feare it is this that they must beare the burden of sinne themselues Secondly as wee must offer our selues so that which of our selues wee must offer is the better part our Spirit our Heart In all the Legall Sacrifices God reserued the Inwards to himselfe his meaning was to point out the parts which he desireth in vs hee desireth our Inwards they must be presented in our Sacrifice 1 Tim. 4.8 the Apostles rule is bodily exercise profiteth litle certainly very litle of it selfe it hath all his commendations from the Heart and the Spirit But there are two distinct reasons why these parts are principally required in morall seruice the first is because they are freest from hypocrisie Ier. 3.10 God cannot endure that we should turne vnto him in mendacio dissemblingly Now Simulation and Dissimulation are manifest in our body for we can personate therein whom we will we may so bee mask't as that no body shal know who we are but in the inward man we are our selues wee can there seeme no better nor no worse then we are there doth God behold vs and hee doth iudge of vs thereby A Second reason is the preualencie of those parts they haue the greatest hand in our sinne and must beare the greatest part in our repentance other parts and powers partake of sinne but by contagion which they contract by their attendance vpon the Spirit and the Heart attend then they must in repentance but the principall penitents must be the Heart and the Spirit vpon whom they attend But enough of the parts which must bee humbled Let vs now come to the humiliation of those parts they must be broken they must be contrite Betweene these wordes there is no great difference for Contrition is a breaking very small and the breaking here meant is a shiuering the English to shiuer commeth from the Hebrew here vsed which is Shauar and you know that to shiuer a thing is to breake it all to pieces Or if you will put a difference betweene the wordes then the first may note the beginning and the other the consummating of this humiliation as you know a thing may be first grosse bruised and that is breaking and then it may bee pounded all to pouder and that is the contrition of it But how doe these words agree with the former by the Heart and the Spirit you vnderstood the reasonable soule and hath the soule any parts can that bee turned into dust Surely no therefore these words are figuratiue they are resemblances borrowed from corporall things which doe most liuely set before vs the humiliation that is spirituall But it is a question whence these wordes are borrowed some fetch them from husbandry some from masonry either of them hath a faire ground in the Scripture They that fetch it from Husbandry for Ieremie and Hosea speake of
temporall Iurisdiction should be swallowed vp in the Ecclesiastical State sauour not of the things of God but of the things of this world yea they sow dangerous seeds of discord betweene Princes and Pastors and seeke to breed iealousies vpon which what will follow but that the one will seeke to ruinate the other Christs Kingdome then is of his Church and it is a spirituall Gouernment of his Church Notwithstanding these words must not bee vnderstood exclusiuely as if Christ were so confined to his Church as that he had nothing to doe with those that were without the Church As King Dauid ruled in Israel but so that the Philistines Ammoniâ—es Moabites and all the bordering Countries were subiect vnto his Scepter and hee layd tribute vpon them and commanded them at his pleasure Euen so our Sauiour Christ not only ruleth in his Church but commandeth them also that are without it not onely men but euen the powers of Hell also He hath the keyes both of death and hell and euery knee boweth to him at of things in heauen and of things in earth so euen of things vnder the earth also And it is our comfort that hee which is our King hath so great a Power ouer our Foes the more power hee hath ouer them the lesse wee neede to stand in feare of them the more securely may wee obey him And so haue you heard of what sort Christs Gouernment is The next Point is Wherewith he sustaines this Gouernment it is here said that it shall be vpon his shoulders Morall Princes vnburden themselues vpon the shoulders of others the wits the power of their Officers in peace and warre doe beare vp the greatest part of their state It is not so with our King he beareth all himselfe euen when hee vseth meanes those meanes are but Instruments whose abilitie and efficacie are both from him The Minister speaketh words and dispenseth Elements but in vaine doth he both except Christ bee with him and his spirit make effectuall that which is done by him if there bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what likelihood was there that a few Fishermen and those vnlearned should euer haue subiected the crownes of Princes the wits of Philosophers the stomacks of the Mighty the desires of the Ambitious finally all kinde of dispositions vnto the Scepter of Christ had not Christs spirit wrought with them A second thing that is to bee obserued in this Word is that as Christ is highest in degree so is hee deepest in care and so should Kings bee The Great world the Little world both preach this Lesson vnto temporal Kings The Great World hath many parts whereof it doth consist and of them one is placed aboue another The higher any part is placed the more it laboureth for the rest by motion and influence Witnesse the Sun the Moone the Starres compared to the inferiour Bodies all which labour for the Earth the basest of all In the Little World of our Body is not our Head set aboue our Hands and our Feete And how painefully doth the Eye watch the Eare heare and euery sense employ it selfe for the direction and preseruation of the Hands and Feete If it bee so in the Creatures that are destitute of Reason betweene reasonable Creatures it should bee much more so The Gouernour must lesse take his ease and lesse be idle than those which are gouerned nay his care his paine must farre exceede theirs he must partake of euery one of theirs Doe wee not see it so in our Body The hand hath his peculiar worke so hath the foote and euery other in feriour part employes it selfe about some particular function but the directiue and commanding parts in man are Architectonicall they resemble the Master of the works in a Building whose presence and guidance runneth through all the seuerall kinde of Labourers appointing what they must doe and caring that they doe it well whether they hew stones or lay them square timber or coâ—ple it whatsoeuer other worke is to bee done the Master hath though not his hand yet his head working with them No otherwise should the Magistrate carry himselfe in his charge nor be lesse prouident in the Common-weale the influence of his care must quicken must order must further whatsouer functions of the people and make them tend to the common good The 72. Psalme compares our Gouernour I meane Christ of whom this Text speaketh vnto a showre of raine and wee see that a showre of raine waters carefully all the plants of the fields the rose the lilly the violet the cedar and the pine all of them do fare the better for the watering of the raine And the grace of Christs spirit is no otherwise showred downe vpon euery member of the Church euery one is nourished therewith Malachie compares him to the Sunne he calleth him The Sun of Righteousnesse And who knoweth not how common the warmth of the Sunne is and how effectuall it is also The Raine yeelds matter to the earth but that it may become prouing matter the earth is beholding to the Sunne which workes the moisture and distributeth it through the whole body of the herbs and plants Christs grace supplyeth both Rain and Sunne from him wee haue both Posse and Velle nay the Apostle saith He worketh in vs both to will and to doe euen of his own good pleasure So that we may well say The Gouernment lyeth vpon his shoulders Vpon his shoulders Princes on earth beare the Ensignes of their Gouernment some in their hands as Scepters some on their heads as Crownes but Christ weareth his on his shoulders The Fathers generally vnderstand this of Christs Crosse some looking to the History related in the Gospell that Christ was made to bear his own Crosse vpon his shoulders when he went vnto his death which they say was prophesied of in the 95. Psalme Dicite in gentibus quia Dominus regnauit à ligno So saith St. Austin it was anciently read though it be not found so read now ordinarily in the Septuagint The Iewes in malice razed it out as hee thinkes But because the Hebrew Text hath it not wee neede not stand vpon so vncertaine a ground Wee may take a better eyther from the type of Aaron bearing the twelue Tribes ingrauen vpon his shoulders when he went into the Temple or from Eliakim Esay 22. vpon whose shoulders the key of the house of Dauid was layd or from the shepheard bearing the lost sheepe vpon his shoulders or if you will haue it of the Crosse take it from Christ himselfe speaking to the Disciples that went to Emmaus Ought not Christ to haue suffered these things and so to enter into his glory or from St. Paul also Christ triumphed ouer Powers and Principalities in his person but then when this Person suffered vpon the Crosse So that Christ reigned in his passion and because in his passion therefore had he his Gouernment
Zorobabels Temple But that place must be considered not in its meanenesse as it was built by the Iewes but as it was furnished with that glorie whereof heretofore you haue heard that house so adorned was to bee the place of peace Salomons Temple was a place of peace but his peace was but a type it was a worldly peace Zorobabels Temple is also a place of peace but his peace is the truth that answered the former type the peace thereof is heauenly that Temple which had but the type of the glorie had no more but the type of the peace and the truth of the peace rested there where the truth of the glorie was So that there is an emphasis in the words this place the holy Ghost giueth thereby the Iewes to vnderstand that it was not the former but the later Temple whereunto God intended the peace which he promised to Dauid 2 Sam. 7. 2 Chro. 22. Isay 25. 26. and all the promises of peace in the Prophets were to be referred thither this Ierusalem was to answer vnto her name and to be indeed the vision of peace But I told you heretofore that Zorobabels Temple was to be vnderstood not only literally but mystically and so it signifieth not onely that materiall house but also the Christian Church peace is annext vnto this peace Extra Ecclesiam non est salus No saluation without the Church and therefore no peace he shall neuer haue God for his Father that hath not the Church for his Mother In our Creed wee place the holy Catholicke Church and Communion of Saints before the remission of sinnes and life euerlasting As the soule doth not quicken other parts than those that are vnited to the body no more doth the spirit of God giue his blessing of peace to any that are distracted from the body of the Church This must be obserued against all Schismaticks that doe excommunicate them selues and disorderly persons that are iustly excommunicated by the censure of the Church all these while they continue in that state though they doe not lose ius ad pacem yet they doe lose ius in pace though they doe not lose their interest in yet they suspend the benefit of that peace and their state is vncomfortable though it be not irrecouerable And they which follow negligently the assemblies of the Church doe not a little defraud themselues of this peace for they must seeke it chiefly by prayer in Gods house and there doth God dispence it by the mouth of his Ministers I will giue you only two proofes the one our of the Old Testament when the sacrifices were ended which were typicall prayers Num 6.25 Aaron is willed to dismisse the people with these words The Lord blesse thee and keepe thee the Lord make his face shine vpon thee and be gracious vnto thee the Lord lift vp the light of his countenance vpon thee and giue thee peace A second proofe wee haue in the New Testament where the Church doth solemnely vse those words of the Apostle when after the Liturgie it dismisseth the people The peace of God which passeth all vnder standing keep your hearts and mindes c. And what better inuitation can wee haue to repaire often to the Church than this blessing of peaceâ— foure-fold peace which is there daily offered vnto vs and may bee receiued if we come and come prepared for it I say prepared Before you heard that the peace commeth to the house but as it is furnished with the glorie where there is none of the glorie there can be none of the peace therefore wee must prepare these Temples of our bodies and soules by entertainement of the glory that they may be made capable of the peace The Apostle speaketh plainely Rom. 5. Wee must bee iustified by faith before we can haue peace with God Esay 32. If iudgement dwell in the wildernesse and righteousnesse remaine in the fruitfull fielde the worke of righteousnesse shall bee peace 1 Cor. 2. and the effect of righteousnesse quietnesse and assurance for euer God doth annoint vs before he doth establish vs. St. Austin hath a witty conceit vpon the words of the 85. Psalme Righteousnesse and Peace haue kissed each other Duae sunt amicae Iustitia Pax c. Righteousnesse and Peace are two fast friends happely thou wouldest gladly enioy the one but thou wilt not bee perswaded to performe the other for there is no man that would not willingly haue peace but all are not willing to worke righteteousnesse yet be thou assured that if thou dost not loue peace's friend which is righteousnesse peace will neuer loue thee for righteousnesse and peace doe kisse each the other 2 King 9. You know what Iehu answered the King of Israel when he asked him Is it peace Iehu what peace can there bee so long as the whoredomes and witchcrafts of thy mother are so many So may we reply to euery soule vnquiet soule that enquireth after peace Looke for none where there is sinne Well may there bee the enemie assaulting and daily sounding alarums but this securing peace which is Gods garrison cannot bee there So long as the Iewes serued God their enemies could not inuade their borders Exod 34. but then the Temple was exposed to the enemie when the Prophets could not reclaime them from sin It is a good conscience that is a continuall feast You haue heard seuerally of the Peace and the Place you must now heare ioyntly of their knitting together who knits them and How He that knitteth them is God in Christ God is the God of peace so the Apostle calleth him Phil. 4.19 and the Prophet tels vs that he creates light as well as darkenesse and Elihu is so bold as to say Iob 34. that if God giue peace none can hinder it But as God giueth it so hee giueth it in Christ for it is his worke to make peace the Prophet Esay cap. 9. vers 6. calleth him the Prince of peace his true members are Sonnes of peace his Apostles Messengers of peace and his doctrine is the Gospell of peace all the foure specified degrees of peace were wrought by him First he tooke away the guilt of our sinne Esay 53. The chastisement of our peace was layd vpon him For he that knew no sinne was made sinne for vs that wee might be made the righteousnesse of God in him 2 Cor. 5. Secondly hee hath kild the worme for being iustified by faith in him our heart condemnes vs not and we haue confidence towards God so that we can come with boldnesse vnto the throne of grace Thirdly the Law of the spirit of life that is in Iesus Christ doth free vs from the Law of sinne and death Rom. 8. It mortifieth it subdueth the old man and maketh vs walke not according to the flesh but according to the spirit Finally he putteth an end to that discord that is betweene man and man The Prophets foretold that when hee
I will giue them Luke 4.6 notwithstanding he is but an Vsurper Neither is Antichrist any better who sitteth in the Temple of God and carrieth himselfe as God 2. Thos 2. taking vpon him that power ouer the consciences of the people which Christ neuer gaue him the particulars are many you may meete with them in the Casuists and in the Controuersie Writers I will not trouble you with them Our Sauiour Christs power is iust For it was giuen vnto him But when First in his Incarnation for no sooner did he become man but he was annointed with the Holy Ghost and with Power therefore the Angels that brought the newes of his Birth to the Shepheards said that to them was borne a Sauiour which was the Lord Christ No sooner did the Sonne of God become man but hee was inuested with this power the eternall purpose of God and Prophesies of him began to be fulfilled the Godhead communicated to the manhood this power not changing the manhood into God but honouring it with an Association in his workes the manhood is of counsell with the Godhead in his gouernment and Christ from the time of his Conception wrought as God and man who before wrought onely as God Of this gift speaketh the Psalmist Thou art my Sonne this day haue I begotten thee aske of mee and I will giue thee the Heathen for thine Inheritance c. Psal 2. and in Daniel chapt 7. one like the sonne of man is brought vnto the Ancient of dayes and to him was giuen a kingdome c. But though this gift were bestowed at Christs Conception yet was the execution thereof for the most part suspended vntill his Resurrection some glympses he gaue of it and shewed his glory in his Miracles but for the most part he appeared in the forme of a seruant and his Humiliation was requisite that he might goe through with his Passion his power though it were not idle before yet was the carriage of it veiled and therefore acknowledged but by a few But after his Resurrection God gaue him this power manifestly and the world was made to see it clearly for Christ did then not onely cloath his person with Maiestie but shewed himselfe wonderfull in the gouernement of his people Therefore the time of the gift is by the Holy Ghost limited to the Resurrection and declared to be a reward of his Passion so saith the Psalme Thou hast made him a little lower than the Angels that thou mightst crowne him with glory and honour Psal 8. St. Paul applyeth it vnto Christ Heb. 2. Rom. 14 and tells elsewhere that Christ dyed and rose againe that hee might be Lord both of quicke and dead The same he teacheth the Ephesians and the Colossians Cap. 1. Cap. 2. but especially the Philippians Christ being in the forme of God took vpon him the forme of a seruant and did exinanite himselfe and became subiect to death euen the death of the Crosse therefore God exalted him and gaue him a Name aboue all Names c. This gift or manner of giuing is properly meant in this place the gift of power in reward of Christs merit for by this merit did he enter into his Glory and into his Kingdome And from this must Ministers deriue their power which Christ hath right to conferre vpon them not onely by the gift of his Conception but also by the reward of his Passion As Christs power is lawfull so is it full also for hee hath all power a plenary power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note sometimes a passiue power sometimes an actiue a passiue power as in those words of the Gospell to them that receiued Christ hee gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to bee the sonnes of God Iohn 1.12 actiue when Christ sent his Disciples hee gaue them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power ouer vncleane spirits Matth. 10.1 that is to cast them out According to this double acception of the word is the fulnesse of Christs power diuersly expounded Some say it is full passiuely before Christs Resurrection Christ was obeyed but per nolentes by those that serued him against their will and so hee was serued but to halfes but afterward hee gathered Populum spontaneum an ingenuous willing people Psal 110. a people that should serue him readily not with a mixt will halting between two or between willing and nilling but with all their heart and cheerfully not like luke warme Laodiceans for the Kingdome of Heauen suffereth violence and the violent take it Matth. 11. This is the Interpretation of some true in it selfe though not so proper to my Text. Therefore we must vnderstand it of an actiue power that power which by allusion out of the Prophets words is specified in the Reuelation Cap. 3. He hath the Key of Dauid that shutteth and no man openeth openeth and no man shutteth he hath both Keyes of the Church Clauem Scientiae and Clauem Potestatis the Key of Doctrine and the Key of Discipline hee giueth all men their Talents and calleth them to an account for the vse of them It is he that separateth the Sheepe from the Goates and from his mouth proceedeth as well Goe ye cursed as Come ye blessed But if you will haue it to the full it is comprehended in those three offices whereunto Christ was annointed he was annointed to be a Prophet a Priest and a King all by an Excellency all Heauenly and what power is there belonging vnto spirituall gouernment which is not reduced vnto these three And they were all three in him without exception without restriction and so he had all power or as I told you a power vnlimited in it selfe And yet marke the phrase it is omnis Potestas not Omnipotentia though in Christ as he is God there is Omnipotency yet that power which hee hath as Mediatour is of a middle size it is greater than any Creature hath Angell or Man but yet not so great as is the infinite Power of God that extends ad omnia possibilia to all that possible may bee But the power which God hath giuen to the Mediatour is proportioned not to scientiae simplicis intelligentiae but visionis it extends as farre as the Decree which God made before all times of all that shall be done in due time especially concerning the Church it hath an hand in mannaging all that Prouidence and mannaging it in an heauenly manner As the power is vnlimited in it selfe so it extends to all places Hee hath all power in Heauen and in Earth Heauen and Earth are the extreame parts of the world and in the Creed are vsually put for the whole but in the Argument we haue in hand we must restraine it to the Church which consisteth of two parts one Triumphant in Heauen the other Militant on Earth Christ hath power in both for both make vp his body and he hath reconciled both vnto God In Earth he giueth men Grace in Heauen he giueth
made steward of Gods house a disposer of the secrets of the Kingdome of God an Oecumaenicall both Steward and Disposer Et ad haec quis idoneus No man that is not qualified by grace and by grace not only called but inabled thereunto as St. Paul was that was not only an Apostle but had also Apostolicall gifts But I said I would haue an eye to this present occasion wherefore I will enlarge this point as fitteth the present Auditorie The grace of a Minister is eyther inherent or assistant the first giueth Abilitie the second Authoritie by grace inherent hee vnderstandeth the Scripture by grace assistant hee hath power to retaine and remit sinne Of these two graces both are requisite to the being as it were of a Pastor there should be a sufficiencie in him vnto whom authoritie is giuen and hands should not be imposed on them which haue not a competencie of gifts And yet it falleth out too often that through the ambition of ignorant men and ouer-facilitie of those that haue power to lay on hands many weake yea wicked ones are honoured with that sacred calling whereunto themselues are no meane dishonour who in regard of the grace of inherence cannot say with St. Paul by the grace of God I am that I am inward grace in this kinde they haue plainely none I would they would redeeme this shame and not liue to bee scandalls of our Church But the sinne of such doth not impeach their power they are true though they are not fit Ministers Which must bee considered by those which factiously refuse or scrupulously forbeare to be Sheepe vnder such Shepheards or to communicate with them in sacred things although hee come short in regard of grace inherent yet God is not wanting to him in regard of grace assistant whether he dispence the Sacraments according to Gods ordinance or present according to the ordinance of the Church the peoples deuotion vnto God And let this suffice touching St. Paules Endowment I come now to his Employment And here I told you first that St. Paul did not neglect Gods gifts Gods grace bestowed vpon him was not in vaine Vaine is eyther emptie or idle emptie is that which hath a shew but no substance idle is that whose efficacie is not answerable to its abilitie The grace that St. Paul had was neither way vaine for he had Gods spirit indeed not in shew onely and his deeds did beare witnesse that Gods spirit was in him In this place the Apostle meaneth not so much emptinesse as idlenesse for though whatsoeuer is emptie must needs be idle yet whatsoeuer is idle is not emptie otherwise there could be no sinne of negligence whereof notwithstanding there is too much in the world Negligence of both kinde of graces of the grace of Adoption which is common to all the Church for how many be there whose vnderstanding God illightneth with the knowledge of the truth that neuer make vse of it in ordering of their liues but liue as if they knew neyther Creede nor ten Commandements how many good motions doth God kindle in the hearts of many a man who notwithstanding liueth frozen as it were in the dregs of his owne impure lusts and those good motions set him not a whit forwarder towards heauen Nay as water that hath beene warmed is apt to bee bound faster with the frost so after-lusts are the more violent by reason of former good motions But this is a foule neglect of Gods good gifts Wherfore let me remember you all in the Apostles words to follow his good example not to receiue the grace of God in vaine St. Paul did not the more grace he had the better he liued and so must we if there be light in vs it must shine forth from vs and they must feele the heat of our inward zeale that conuerse with vs outwardly in the world In a word wee must all walke in that spirit by which wee liue they that boast of Gods gifts let them shew the effects of them for I haue chosen you saith Christ that you may goe and beare fruit Gods grace that makes vs other men must make vs also profitable men As none of the Church must neglect the grace of Adoption so must not the Ministers neglect their grace of Edification they must not hide their talent consult with flesh and blood bee disobedient to the heauenly visions they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stirre vp the grace of God blow off the ashes that would ouer-cast it sound the trumpet and giue timely Alarums be instant in season and out of season being salt wee must euer be seasoners of the world being light we must euer be dispelling the darkenesse of men being Architects wee must euer be building of Gods house being Husbandmen wee must euer bee labouring in Gods field finally being Shepheards we must euer be attending on Christs flocke so was St. Paul so must we Otherwise Gods grace is bestowed on vs in vaine our conscience cannot yeeld vs this good testimonie which St. Paul giueth here vnto himselfe it will rather challenge vs of our neglect and the grieuousnesse of our neglect will bee answerable to the gifts which wee receiue from God And God knowes there is too much of this neglect of our calling in many at whose hands God will require the blood of many perishing soules But I will dwell no longer vpon this first branch of St. Paules employment St. Paul did not neglect the gifts of God but vnto his vse of them there concurred more workers than one he doth specifie them and the preheminencie of eyther of them The workers are two St. Paul and Gods grace And here I must put you in minde that though in our first conuersion we are only passiue yet being conuerted we become actiue also God onely maketh vs new men but being new he will haue vs make vse of our new vnderstanding and our new will and our new affections he will haue vs vse them all And it were grosse for vs to neglect our selues when God hath giuen vs abilities which we may employ yea honoured vs so farre as to enable vs to work out our saluation and walke the waies that leade vnto eternall life neither doth hee euer deserue to come there that will not set forward that way And yet many such wretches haue you that leaue themselues to be carried to heauen by God while they giue themselues ouer-securely to fulfill their owne wicked lusts that hope well of God but themselues doe no good at all And as there bee such carelesse Christians so are there carelesse Ministers also who presuming vpon dabitur in illa hora do all things extempore preach pray and what not as if premeditation and studie did not concerne them but the spirit of God would alwaies supply them and giue them an extraordinarie abilitie But this is grosse presumption and dangerous also euen the high way vnto Enthusiasme Anabaptisme and all those mischieuous Sects the
of Grace doth it much more They put the Question to Christ and Christ giueth them an answere a cooling answere for he reproues their Zeale and disproues their Reason and he doth both in Word and Deed. He reproues in Deed for He turned about his gesture was angrie not only in Deed but also in Word and his Word commented vpon his Deed he checked them But to reproue and shew no cause is to hold the Hands but not to rectifie the Heart Christ doth not so hee will not only haue them forbeare but also to be perswaded that they ought so to doe Therefore he confuteth their Reason Their Reason was Elias his Example Christ telleth them that Example is misapplied you know not of what spirit yee are Euery mans temper must be according to his Calling you are called to bee my Apostles therefore must you take your temper from me and my temper is answerable to the ends of my Incarnation well might Elias answere his Name it signifieth the Power of God and he shewed Gods Power in taking vengeance he came to destroy mens liues but Iesus must answere his owne Name and his Name signifieth The Saluation of the Lord therefore is he become the Sonne of Man that he may Saue the liues of men So Christ refuteth their Reason in Words But not only in Words He doth it in Deeds also he that gaue them a good Rule giueth them a good Example He went vnto another Towne yea partly the Rule and partly the Example put these hot Disciples into a better moode for not Christ only but they also left that and went into another Towne You see the contents of this Scripture and withall that they may bee reduced vnto two Heads The Reuenge and the Censure Of the Reuenge there are two parts The Preuocation of the Samaritans and the Passion of the Apostles And in the Censure Christ first reproues and then disproues not only in Words but also in Deeds The particulars are many therefore you may not expect that I speake much of any one so much may suffice as will serue this present Occasion thereon to ground a sound Case of Conscience and thereby to stirre vp due thankes for our wonderfull Deliuerance To this end will I resume the points and touch at them briefly and in ther order And first at the Affliction The Samaritanes would not receiue him The persons that afflicted were Samaritans and the Samaritans were ancient enemies of the Iewes from the dayes of Rehoboam whose Kingdome was rent into two that of Israel whose Metropolis was Samaria and the other of Inda these Kingdomes were at oddes and in the Israelites did the first quarrell begin against the Iewes After the Israelites were carried away captiues by the Kings of Assyria and a Colonie mixt of many Nations succeeded in their roome the quarrell was inherited together with the Countrie It appeares immediately vpon the Iewes returne from the Babylonian captiuitie for then the Iewes would not admit the Samaritans to build the Temple with them because they held them for Gentiles and the Samaritans in reuenge did their worst to interrupt the building of the Temple and although to partake of the Iewes prosperitie they were contented to be reputed of their kindred yet in time of their aduersitie they disclaymed them and were Suiters vnto the Kings of Syria and Egypt that they might goe for Gentiles though indeed they were neither Iewes nor Gentiles but Mungrels mixt no lesse in Religion then in Nation taking somewhat of the Gentile and somewhat of the Iew as appeares in the Samaritanismus described by Epiphanius as impious a Chaos as is the Turkes Alcoran These were the men that offered the indignitie vnto Christ Being so bad men they make the indignitie the worse though of it selfe it is bad enough Let vs see what it is It is a sinne compounded of Inhumanitie and Impietie there is inhumanitie in the fact but the reason doth improue it vnto Impietie The fact was they would not receiue Christ great inhumanitie not to receiue strangers especially for Samaritans who as Epiphanius reports receiued the fiue Bookes of Moses wherein Hospitalitie is taught both by Rule and by Example The example of Abraham and Lot are remarkable in Genesis who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Paul willeth Christians to be Rom. 12. giuen to Hospitalitie Origen first and out of him Chrysostome obserue the significancie of the phrase which importeth that we should be so hospitable as not to stay till strangers seeke to vs but preuent them by our inuitation And indeed so did Abraham and so did Lot Neither had they only these Examples but the Law also Leuit. 19. Thou shalt not wrong a stranger but loue him as thy selfe Eumaenes in Homer presseth the reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all strangers are of Gods Family the whole World is his House vnder whom euery man holdeth but a small Territorie and although in regard of our owne Tenure they that haue another are strangers vnto vs yet are we all Tenants of the same Land-lord yea of the Houshold of the same great Master and therefore no man should esteeme another a stranger Surely our Sauiour Christ shewes Matth. 25. that this reason which Nature it selfe taught the Heathen is true also in Diuinitie in that Come yee blessed for when I was a stranger yee lodged me and Solomon to the same purpose He that giueth to the poore lendeth to the Lord. In Iambic But if this Reason goe too high Nazianzene hath another more plaine to reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can denie harbour to others that thinketh vpon this that himselfe is a stranger hee hath his ground from Gods Law who therefore bids the Israelites bee good to strangers because themselues were strangers in Egypt Chap. 31. It was no small comfort vnto Iob that hee could say The stranger did not lodge in the street but I opened my house to him that went by the way â—il 5. de Heres I end this point with Saint Austines exhortation Disce Christiane sine discretione exhibere hospitalitatem ne fortè cui domum clauseris cui humanitatem negaueris ipse sit Deus Certainly he against whom the Samaritans shut their gates was Christ They were so farre from inuiting him that they would not be intreated by him If they had beene but as daintie as the Egyptians who held it an abomination to eat with the Hebrewes it had beene too much but not to receiue them vnder their roose was plainly against the Law of Nations It was so But haply they had some reason for their fact They alledge one And see Quomodo cum ratione insaniunt Christs face was as if he would goe to Ierusalem The fact was bad this reason maketh it worse Some doe thinke that the Samaritans did alwayes denie entertainment to the Iewes but it is most certaine that they did it when they
neuer to speake what he doth not meane nor to doe what he would not be done vnto I would it were so but GOD knoweth it is farre other wise euen with those that beare the name of Christians as if so be they were altogether ignorant that the Doue is included in the name of a Christian none are more fraudulent none are more cruell as they are euen amongst vs that are Orthodox in opinion It were too much if these things were onely in practise how intollerable is it when they are become Doctrinall and the Deuill hath so farre insinuated himselfe into mens heads and hearts as that a generation should rise vp who should teach such cases of Conscience as resolue men artificially to lye and meritoriously to shed blood making men put off not onely Christianity but euen humanity also The Christian world especially the Orthodox part thereof is in a desperate Paroxisme by this meanes if GOD bee not pleased to put to his helping hand certainely if euer the Deuill and Satan both names opposite to the Doue are now let loose the Serpent if euer hath now made way for for the Lion the bands of humane society were neuer so crackt if they be not quite dissolued and yet is sociablenesse a speciall property of the Doue but a property growne strange amongst Christians who by their degenerating malice haue brought the Church to bee a Doue indeed that is a bird subiect to oppression so the Hebrew word signifieth to such oppression that a man might well wish for the wings of a Doue to flye away into some Wildernesse where he might not see these vnnaturall Barbarismes or if that may not bee at least a man hath iust cause to wish for Gemitum Columbae the mourning of a Doue to bewaile the miseries of GODS Church And indeed the Spirit figured by the Doue is hee that worketh in the hearts of Christians sighes and groanes that cannot be exprest And I pray GOD he may worke such sighes and groanes in vs Psal 68. that though the Church now lye amongst the pot sheards and deformed shee may recouer againe the winges of a Doue couered with siluer and all her feathers bee as yealow gold Though these be profitable obseruations which you haue heard of the correspondency of the Holy Spirit to the Doue yet may I not forget a note which goeth farther and as I suppose is most naturall to the Text Columba docuit saith St. Austin Christum baptizaturum in Spiritu sancto the Doue did signifie that CHRIST would baptize with the Holy Ghost and that hee would communicate this power to none hee would transferre the ministry to men but reserue the efficacy of Baptisme to himselfe both while hee was on earth and as he now reigneth in Heauen For certainely the Sacring doeth note this his possession and dispensation of the Holy Ghost it is his Spirit and hee onely giueth it he sanctifieth the waters of Baptisme vnto their sacred vse and by his Spirit added vnto them doeth regenerate those that are members of his Church Hauing thus farre opened vnto you the visible signe what it was and what it meant I must now shew you Vnde whence this Doue came and that wee are taught in these words the Heauens were opened vnto him Much dispute there is how the Heauens were opened many thinke it superfluous to haue the Doue descend from an higher Stage then the Aire they hold it not likely the firmament should bee diuided to giue way vnto him but they little thinke of GODS power and the Maiestie that beseemeth this Sacring I make no doubt but that as GOD could so hee did make all creatures doe seruice vnto CHRIST hee that made the Sunne to stand to honour Iosuah and to honour Ezechias made it goe backe many degrees would hee not make those glorious bodies part a sunder to giue paslage to this Sacring Doue I suppose he would Especially seeing all acknowledge that it was a Doue newly created by the Omnipotent power of GOD and the Text saith not that Heauen but that the Heauens were opened vnto him Yet must wee not transferre the motion of the Doue to the Spirit who being euery where changeth not his place But GOD by that motion would giue vs to vnderstand that the grace of the Holy Ghost commeth downe from Heauen according to that of St. Iames euery good and perfect guift commeth from aboue euen from the Father of light with whom there is no variablenesse nor shadow of change not so much as of place himselfe vnchangeable breatheth where hee will Besides the phrase of opening the Heauens sheweth vs that onely by CHRIST Paradise aboue is opened and the commerce renued betweene Heauen and earth and as many as are baptized into CHRIST are really freed from that curse which was Symbolically sigured by our shutting out of Paradise below and the shutting vp thereof by placing the Cherubims at the entrance with a flaming branded sword Last of all the Text saith that the Heauens were opened to Christ but Chrysostome expounds it well Illi sed propter nos to him but for vs all the benefit that CHRIST reaped by his mediation and Inauguration was but to bee a well-head from whence Grace should streame into vs he had the honour we haue the good You haue heard whence the Doue commeth â—ib 3. Cap. 19. Cap. 11. Cap. 41. Caâ— 16. Numb 11. now shall you heare where it pitcht it lighted vpon Iesus Irenie obserues well this is the fulfilling of sundry Prophesies recorded in Isay The Spirit of the Lord shall rest vpon him I will put my Spirit vpon him the Spirit of the Lord is vpon me But obserue that it so came vpon him that it manifested it selfe by him so is the phrase elsewhere declared in the story of Gedeon Sampson Saul and others for after this Inauguration neuer any man spake as CHRIST spake and hee did those workes that neuer any man did But wee must not mistake the Holy Ghost did not now descend vpon Iesus as if he had him not before hee that was conceiued by the Holy Ghost could not be without him no not for a moment euen as he was the Sonne of Man Yea and of Grace of Sanctification it is out of all question that from the moment of his conception hee neuer increased therein Some question there is touching the Grace of Edification which in the Schooles is called Gratis data Some hold that he had the fulnesse thereof also when he was conceiued Cap. â— but the words of St. Luke makes it probable that though the man hood of CHRIST were so neere linckt vnto the well-head of the Spirit which is his God-head as by personall vnion yet the God-head did communicate the Grace of Edification vnto the man-hood by degrees as it was fit for him to manifest it and we may without impietie hold that some accession of such kinde of grace was made to the man-hood at his
rules of life of which there are two sorts As there is the Heart of a naturall and the Heart of a Christian man so these rules are either Naturall or Supernaturall The Naturall are those which are inborne and ingrauen in the hearts of all men the reliques of that Image which in the Creation wee receiued from GOD these informe the naturall man though weakely of Pietie Equitie Sobrietie and concerning all these the very Heathen haue deliuered many memorable sentences But besides these a Christian hath other rules his Heart is new written with the Spirit of GOD Cap. 31. according to the promise made in Ieremie I will put my Lawes into their inward parts and in their Hearts will I write them and wee finde the performance thereof in the New Testament preached by St. Peter Act. 2. and St. Paul Corinth 3. and to the Hebr. cap. 8. Yea euery Christian man feeleth the trueth of it in his owne soule hee feeleth those Naturall Principles rectified by Grace and much higher superadded to them so that the Christian man discernes much better then a naturall man can what is good and euill This is the furniture of the Directory power The Conscience hath besides this a Iudicatorie power and there is furniture for that also which is nothing else but a skill how to trie mens liues by those former rules and doome them as it findeth them And this skill is aswell in the Conscience of a naturall man as of a Christian man though it be of much greater perfection in the latter then in the former But wee must know that it is not the hauing but the vsing of these rules is properly meant by our Conscience For as the Schooles note well Conscientia neque potentia naturalis neque habitus it is neither a natiue nor an acquired abilitie sed est Actus Conscience is a Worke and indeed it is a worke which my Text speaketh of and whereas Conscience hath two workes the one going before our morall works the other following after though for your better vnderstanding I will touch at the former yet keeping my selfe to my Text I will insist vpon the latter These principles then whether Naturall or Supernaturall were bestowed vpon vs perpetually to assist and guide vs in our wayes One of the Heathen well resembled Conscience to a Paedagogue Epictetu◠for as the Paedagogue by the appointment of parents is alwayes at hand with a childe to direct and restraine him who otherwise through impotency of affection would goe astray euen so is our Conscience appointed ouer vs to hold the raines to guide and hold in our wilde and headstrong nature And surely wee are bound to acknowledge the mercifulnesse of GOD manifested herein hee hath graciously prouided for the preuenting of sinne who is pleased not onely to giue vs a Law but also to place in vs a perpetuall remembrance thereof vnto vs. And the reason why men sinne must needes be either because they doe not consult or doe contemne this guide so that either their sinnes are wilfull if they contemne or their ignorance is affected if they neglect this preuenting meanes afforded of GOD. But I haue not now to doe with the Consciences worke of Direction that worke of hers that goeth before our worke but I haue to doe with the worke of Iudicature the worke that followeth our workes GOD hath left it in some sort in our power whether we will or will not make vse of the former worke of Conscience and some by his grace vse it some for want of grace vse it not but GOD hath appointed Conscience a second worke which it is not in any mans power to put off the worke of Iudicature wherein GOD doeth let vs see what it is to vse or not to vse the former worke And here we must marke that as the Law which is contained in the Directory work of Conscience hath two parts a Precept and a Sanction so the Iudicatorie worke of Conscience doeth two things it playeth the Iury to arraigne vs and the Iudge to doome vs. First it testifieth whether wee haue or haue not obserued the precepts of GOD. In that respect it is resembled to a Registrie or an exact Record exhibited at an Assizes if wee doe not take notice of the counsell which our Conscience giueth vs before hand wee shall finde that our Conscience taketh notice of all that is done by vs and will make a perfect presentment thereof it will truely relate how farre we haue or haue not suffered our selues to bee led by her aduice and we shall not be able to except against the Verdict of this Iury. As it maketh a true Presentment in regard of the Precept so doeth it pronounce a iust Doome in regard of the Sanction for it pronounceth what is our due and therein wee shall finde it a Iudge not onely putting vs in minde of life and death but also sentencing vs thereunto And indeed this is the last and the highest worke of Conscience and for this cause Nazianzene doeth fitly tearme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward and vpright Tribunall But to open this Iudicatorie work of Conscience a little more fully we must obserue that she dealeth not alike with al because she findeth not all alike The Physicians acknowledge Corpus neutrum a body that is neither sicke nor whole but the Conscience doeth not acknowledge any neutrall man that is neither good nor bad Non liquets and speciall Verdicts are not knowne to the Conscience it findeth euery man either guiltie or not guiltie Secondly it confoundeth not Tares with Wheate nor Sheepe with Goates in the Presentment not in the Doome doeth it confound the right hand with the lest Hell and Heauen Death and Life It hath an accusing and excusing Voyce a condemning and an absoluing Voyce these two sorts of Voyces it hath and no more Finally we must expect no shift no delay in the worke of our Conscience whether it play the Iury or the Iudge But let vs take these workes a little a sunder And first see that which is against vs the Apostle vseth a significant word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compound word which sheweth that Conscience doeth first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know throughly before it doeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offer to condemne vs the very word importeth an orderly course of proceeding it doeth not goe against vs without a iust ground and so is free from the corruption which is in too many worldly Iudges that resolue vpon a mans execution before they haue heard his cause But our Conscience is priuie to all our doings an eye-witnesse of all that passeth from vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it knoweth and proceedeth vpon certaine knowledge Yea it will present it so to the eyes of our soule that it will not suffer vs to be ignorant of that which it knoweth it will make vs Confitentes reos we shall plead guiltie against our owne selues And here