of all And if there should be no other bodies in heaven then his yet yet now he is Lord of all as he is Head of the Church Aske of me sayes his Father and I will give thee the heathen for thine inheritance Psal 2.8 and the utter most parts of the Earth for thy possession And as it is added ver 6. I have set my King upon my holy hill of Sion So he hath made him Lord Head of the Jews and of the Gentiles too of Sion and of the Nations also Hee hath consecrated his person raised his humane nature to the glorious region of blessed Spirits to Heaven and he hath dignified him with an office made him Lord Head of the Church not only of Jews and Gentiles upon earth but of the Militant and Triumphant Church too Our two generall parts were Scientia 2. Part. modus what we must all know and by what we must know it Our knowledge is this Exaltation of Jesus and our meanes is implied in the first word of the Text Therefore Therefore Therefore because he is raised from the Dead for to that Resurrection expressed in three or foure severall phrases before the Text is this Text and this Exaltation referred Christ was delivered for our sins raised for our justification and upon that depends all Christs descending into hell and his Resurrection in our Creed make but one Article and in our Creed we beleeve them both alike Quis nisi Infidelis negaverit apud inferos fuisse Christum saies S. Augustine Who but an Infidell will deny Christs descending into hell And if he beleeve that to be a limme of the article of the Resurrection His descent into hell must rather be an inchoation of his triumph then a consummation of his Exinanition The first step of his Exaltation there rather then the last step of his Passion upon the Crosse But the Declaration the Manifestation that which admits no disputation was his Resurrection Factus id est declaratus per Resurrectionem saies S. Cyrill He was made Christ and Lord that is declared evidently to be so 1 Cor. 1.20 by his Resurrection As there is the like phrase in S. Paul God hath made the wisdome of this world foolishnesse that is declared it to be so And therefore it is imputed to be a crucifying of the Lord Jesus againe Heb. 6.6 Non credere eum post mortem immortalem Not to beleeve that now after his having overcome death in his Resurrection he is in an immortall and in a glorious state in heaven For when the Apostle argues thus 1 Cor. 15.14 If Christ be not risen then is our preaching in vaine and your faith in vaine he implies the contrary too If you beleeve the Resurrection we have preached to good purpose Mortuum esse Christum August pagani credunt resurrexisse propria fides Christianorum The Heathen confesse Christs death To beleeve his Resurrection is the proper character of a Christian for the first stone of the Christian faith was laid in this article of the Resurrection In the Resurrection onely was the first promise performed Ipse conteret He shall bruise the Serpents head for in this he triumphed over Death and Hell And the last stone of our faith is laid in the same article too that is the day of Judgement of a day of Judgement God hath given an assurance unto all men saies S. Paul at Athens In that he hath raised Christ Iesus from the dead Acts 17.31 In this Christ makes up his circle in this he is truly Alpha and Omega His comming in Paradise in a promise his comming to Judgement in the clouds are tied together in the Resurrection And therefore all the Gospell all our preaching is contracted to that one text To beare witnesse of the Resurrection onely for that Acts 1.22 was there need of a new Apostle There was a necessity of one to be chosen in Iudas roome to be a witnesse of the Resurrection Non ait caeterorum sed tantùm Resurrectionis saies S. Chrysostome He does not say to beare witnesse of the other articles but onely of the Resurrection he charges him with no more instructions he needs no more in his Commission but to preach the Resurrection Athan. for in that Trophaeum de morte excitavit indubitatum reddidit corruptionem deletam Here is a retreat from the whole warfare here is a Trophee erected upon the last enemy The last enemy that shall be destroyed is death and here is the death of that enemy in the Resurrection And therefore to all those who importuned him for a signe Christ still turnes upon the Resurrection Iohn 2.38 Mat. 12.38 The Jewes pressed him in generall Quod signum What signe showest thou unto us and he answers Destroy this Temple this body and in three dayes I will raise it In another place the Scribes and the Pharisees joyne Master we would see a signe from thee and he tels them There shall be no signe but the signe of the Prophet Ionas who was a type of the Resurrection And then the Pharisees and Sadduces joyn now they were bitter enemies to one another but as Tertullian saies Semper inter duos latrones crucifixus Christus It was alwaies Christs case to be crucified betweene two Thieves So these though enemies joyne in this vexation They aske a signe as the rest and as to the rest Christ gives that answer of Ionas So that Christ himselfe determines all summes up all in this one Article the Resurrection Now Nos if the Resurrection of this Jesus have made him not onely Christ Anointed and consecrated in Heaven in his owne person but made him Lord then he hath Subjects upon whom that dominion and that power works and so we have assurance of a resurrection in him too That he is made Lord of us by his Resurrection is rooted in prophecie It pleased the Lord to bruise him saies the Prophet Esay But he shall see his seed Esay 53.10 and he shall prolong his daies that is he shall see those that are regenerate in him live with him forever It is rooted in prophecy and it spreads forth in the Gospell To this end saies the Apostle Christ died and rose that he might be Lord of the dead and of the living Now Rom. 14.9 Gregor what kinde of Lord if he had no subjects Cum videmus caput super aquas when the head is above water will any imagine the body to be drowned What a perverse consideration were it to imagine a live head and dead members Or consider our bodies in our selves and Our bodies are Temples of the Holy Ghost and shall the Temples of the holy Ghost lye for ever for ever buried in their rubbidge They shall not for the day of Judgement is the day of Regeneration as it is called in the Gospell Mat. 19.28 August Quia caro nostra ita generabitur per
had need be so for he found our measure full of sin towards God and Gods measure full of anger towards us for our parts as when a River swels at first it will finde out all the channels or lower parts of the bank and enter there but after a while it covers and overflowes the whole field and all is water without distinction so though we be naturally channels of concupiscencies for there sin begins and as water runs naturally in the veines and bowels of the earth Gen. 6.5 so run concupiscencies naturally in our bowels yet when every imagination of the thoughts of our heart is onely evill continually Then as it did there it induces a flood a deluge our concupiscence swells above all channels and actually overflowes all It hath found an issue at the eare we delight in the defamation of others and an issue at the eye Psal 50.18 Psal 12.4 If we see a thiefe we run with him we concurre in the plots of supplanting and destroying other men It hath found an issue in the tongue Our lips are our owne who is Lord over us We speak freely seditious speeches against superiours obscene and scurrile speeches against one another prophane and blasphemous speeches against God himselfe are growne to be good jests and marks of wit and arguments of spirit It findes an issue at our hands they give way to oppression by giving bribes and an issue at our feet They are swift to shed bloud and so by custome sin overflowes all Omnia pontus all our wayes are sea all our works are sin This is our fulnesse originall sin filled us actuall sin presses down the measure and habituall sins heap it up And then Gods measure of anger was full too from the beginning he was a jealous God and that should have made us carefull of our behaviour that a jealous eye watched over us But because wee see in the world that jealous persons are oftnest deceived because that distemper disorders them so as that they see nothing clearely and it puts the greater desire in the other to deceive because it is some kinde of Victory and Triumph to deceive a jealous and watchfull person therefore we have hoped to goe beyond God too and his jealousie But he is jealous of his honour jealous of his jealousie he will not have his jealousie despised nor forgotten for therefore he visits upon the children to the third and fourth generation when therefore the spirit of jealousie was come upon him Numb 5.14 and that he had prepared that water of bitternesse which was to rot our bowels that is when God had bent all his bowes drawne forth and whetted all his swords when he was justly provoked to execute all the Judgements denounced in all the Prophets upon all mankinde when mans measure was full of sin and Gods measure full of wrath then was the fulnesse of time and yet then Complacuit It pleased the Father that there should be another fulnesse to overflow all these in Christ Jesus But what fulnesse is that Omnis plenitudo all fulnesse And this was onely in Christ Omnis plenitudo 2 Reg. 2.9 Acts 6.5 Acts 9.36 Elias had a great portion of the spirit but but a portion Elizaeus sees that that portion will not serve him and therefore he asks a double portion of that spirit but still but portions Stephen is full of faith a blessed fulnesse where there is no corner for Infidelity nor for doubt for scruple nor irresolution Dorcas is full of good works a fulnesse above faith for there must be faith before there can be good works so that they are above faith as the tree is above the roote and as the fruit is above the tree The Virgin Mary is full of Grace and Grace is a fulnesse above both above faith and works too for that is the meanes to preserve both That we fall not from our faith Eccles 10.1 and that dead flyes corrupt not our ointment that worldly mixtures doe not vitiate our best works and the memory of past sins dead sins doe not beget new sins in us is the operation of Grace The seaven Deacons were full of the Holy Ghost and of Wisedome Acts 6.3 full of Religion towards God and full of such wisedome as might advance it towards men full of zeale and full of knowledge full of truth and full of discretion too And these were plenitudines fulnesses but they were not all Omnis plenitudo all fulnesse I shall bee as full as St. Paul in heaven I shall have as full a vessell but not so full a Cellar I shall be as full but I shall not have so much to fill Christ onely hath an infinite content and capacity an infinite roome and receipt and then an infinite fulnesse omnem capacitatem and omnem plenitudinem He would receive as much as could be infused and there was as much infused as he could receive But what shall we say Deus adimplendus was Christ God before and are these accessory supplementary additionall fulnesses to be put to him A fulnesse to be added to God To make him a competent person to redeeme man something was to be added to Christ though he were God wherein we see to our inexpressible confusion of face and consternation of spirit the incomprehensiblenesse of mans sin that even to God himselfe there was required something else then God before we could be redeemed there was a fulnesse to be added to God for this work to make it omnem plenitudinem for Christ was God before there was that fulnesse but God was not Christ before there lacked that fulnesse Not disputing therefore what other wayes God might have taken for our redemption but giving him all possible thanks for that way which his goodnesse hath chosen by the way of satisfying his justice for howsoever I would be glad to be discharged of my debts any way yet certainly I should think my selfe more beholden to that man who would be content to pay my debt for me then to him that should entreat my creditor to forgive me my debt for this work to make Christ able to pay this debt there was something to be added to him First he must pay it in such money as was lent in the nature and flesh of man for man had sinned and man must pay And then it was lent in such money as was coyned even with the Image of God man was made according to his Image That Image being defaced in a new Mint in the wombe of the Blessed Virgin there was new money coyned The Image of the invisible God the second person in the Trinity was imprinted into the humane nature And then that there might bee omnis plenitudo all fulnesse as God for the paiment of this debt sent downe the Bullion and the stamp that is God to be conceived in man and as he provided the Mint the womb of the Blessed Virgin so hath he provided an Exchequer where this
in our dayes and performe it upon our children but God will speake and strike together we shall heare him and feele him at once if wee be not seriously affected with his predictions The same way God goes in Ieremy Jer. 7.23 as in Esay and in Ezechiel I have sent unto you all my servants the Prophets sayes God there God hath no other servants to this purpose but his Prophets If your dangers have beene by Gods appointment preached to you God hath done You must not as Dives did in the behalfe of his brethren looke for Messengers from the state of the dead you must not stay for instruction nor for amendment till you be Pro mortuis 1 Cor. 15. as the Apostle speakes as good as dead ready to dye you must not stay till a Judgement fall and then presume of understanding by that vexation or of repentance by that affliction for this is to hearken after Messengers from the state of the dead to think of nothing till we be ready to joyne with them But as Abraham sayes there to Dives Thy brethren have the Law and the Prophets and that is enough that is all so God sayes here I have sent them all my servants the Prophets that is enough that is all especially when as God addes there He hath risen early and sent his Prophets that is given us warning time enough before the calamity come neare our owne gates But when they rejected and despised all his Prophesies and denunciations of future Judgements V. 29. then followes the sentence the finall and fearfull sentence The Lord hath forsaken and rejected them Them whom as it followes in the sentence The Lord hath forsaken and rejected the generation of his wrath The generation of his wrath There is more horrour more consternation in that manner of expressing that rejection then in the rejection it selfe There is an insupportable waight in that word His wrath but even that is infinitely aggravated in the other The generation of his wrath God hath forgot that Israel is his Son Exod. 4.22 and his first borne So he avowed him to be in Moses commission to Pharaoh God hath forgot that He rebuked Kings for his sake that he testifies to have done in his behalfe Psal 105.15 Gal. 3.29 in David God hath forgot that they were heires according to the promise that is their dignification in the Apostle forgot that they were the apple of his own eye Deut. 32.10 Agg. 2.23 Jer. 31.20 that they were as the signet upon his own hand forgot that Ephraim is his deare Son that he is a pleasing child a child for whom his bowels were troubled God hath forgot all these paternities all these filiations all these incorporatings all these inviscerations of Israel into his owne bosome and Israel is become the generation of his wrath Not the subject of his wrath A people upon whom God would exercise some one act of indignation in a temporall calamity as captivity or so or multiply acts of indignation in one kinde as adding of penury or sicknesse to their captivity nor is it onely a multiplying of the kinds of calamity as the aggravating of temporall calamities with spirituall oppression of body and state with sadnesse of heart and dejection of spirit for all these as many as they are are determined in this life but that which God threatens is that he will for their grievous sinnes multiply lifes upon them and make them immortall for immortall torments They shall bee a generation of his wrath they shall dye in this world in his displeasure and receive a new birth a new generation in the world to come in a new capacity of new miseries they shall dye in the next world every minute in the privation of the sight of God and every minute receive a new generation a new birth a new capacity of reall and sensible torments When God hath sent all his servants the Prophets and so done all that is necessary for premonition and risen early to send those Prophets warned them time enough to avoid the danger and they are not affected with the sense of these predictions God shall make them us any State any Church the generation of his wrath God shall forget his former paternities and our former filiations forget his mercies exhibited to us in the reformation of Religion in the preservation of our State in the augmenting and adorning of our Church and after all this make us the generation of his wrath And this may well be conceived to be the lamentable state deplored in this text as the words are considered in their first place the Prophet Esay Lord who hath beleeved our report But this is brought nearer to us in the second place as wee have the words in S. Iohn where we doe not consider things in a remote distance Iohn 12.38 but Christ was in a personall and actuall exercise of his works of power and soveraignty and yet the Evangelist comes to this Lord who hath beleeved this report That 's true in a great part which Irenaeus saies Prophetiae antequam effectum habent 2 Part. aenigmata sunt ambiguitates hominibus That prophecies till they come to be fulfilled are but clouds in the eyes and riddles in the understanding of men So many particulars concerning the calling of the Jews concerning the time and place and person and duration and actions of Antichrist concerning the generall Judgement and other things that lye yet as an Embryon as a child in the mothers wombe embowelled in the wombe of prophecie are yet but as clouds in the eyes as riddles in the understandings of the learnedst men Daniel himselfe found that which he found in the Prophet Ieremy concerning the deliverance of Israel from Babylon to be wrapped up in such a cloud as that it is fairely collected by some that Daniel himselfe at that time did not clearly understand the Prophet Ieremy But these clouds for the most part arise in us out of our curiosity that wee will needs know the time when these prophecies shall be fulfilled when the Jews shall be called when Antichrist shall be fully manifested when the day of Judgement shall be And so for such questions as these Christ enwraps not onely his Apostles but himselfe in a cloud for that cloud which he casts upon them Non est vestrum It belongs not to you to know times and seasons he spreads upon himselfe also Non est meum It belongs not to me not to me as the Son of man to know when the day of Judgment shall be But for that use of a prophecy that the prediction of a future Judgement should induce a present repentance that was never an enigmaticall a cloudy doctrine but manifest to all in all prophecies of that kinde But this this commination of future judgements for present repentance wrought not upon these men but Psal 55.19 Eccles 8.11 because they have no changes therefore they feare
to others in the plurall to many others But now it is Visum est mihi Spiritui Sancto It seemes good unto me to one man alone and when it does so it shall seeme good to the Holy Ghost too And of these two Hereticall violences to the Holy Ghost we complaine against that Church first that they put the Holy Ghost in a Rebellion against the Son of God from whom he proceeds And then as for the most part the end of them who pretend right to a Kingdome and cannot prove it is to lie in Prison That they have imprisoned the Holy Ghost in one mans breast and not suffered that winde to breathe where it will as Christ promised the Holy Ghost should doe For neither did the Holy Ghost bring any such thing to their remembrance as though Christ had taught any such Doctrine neither can they that teach it come nearer the sin The unpardonable sin against the Holy Ghost then thus to make him a supplanter of Christ or supplanted by Antichrist But we hold you no longer in this ill Aire Charismata Spiritus blasphemous and irksome contumelies against the Holy Ghost we promised at first to dismisse you at last in a perfume with the breath of the Holy Ghost upon you and that is to excite you to a rectified sense and knowledge August that he offers himselfe unto you and is received by you Facies Dei est qua nobis innotescit That is alwaies the face of God to us by which God vouchsafes to manifest himselfe to us So his Ordinance in the Church is his face And Lux Dei qua nobis illucescit The light of God to us is that light by which he shines upon us Lex Dei Lux Dei his word in his Church And then the Evidence the Seale the Witnesse of all that this face which I see by this light is directed upon me for my comfort is The Testimony of the Holy Ghost when that Spirit beares witnesse with our spirit that he is in us And therefore in his blessed Name and in the participation of his power I say to you all Accipite Spiritum sanctum Receive ye the holy Ghost Not that I can give it you 2 Cor. 3.5 but I can tell you that he offers to give himselfe to you all Our sufficiency is of God sayes the Apostle Acknowledge you a sufficiency in us a sufficient power to be in the Ministery for as the Apostle addes He hath made us able Ministers of the New Testament Not able onely in faculties and gifts requisite for that function those faculties and gifts whether of nature or of acquisition be in as great measure in some that have not that function but able by his powerfull Ordinance as it is also added there to minister not the letter not the letter onely but The Spirit the Spirit of the New Testament that is the holy Ghost to you Therefore as God said to Moses I will come downe Numb 11.17 and talk with thee and I will take of the Spirit which is upon thee and put it upon them God in his Spirit does come downe to us in his Ministery and talke with us his Ministers at home that is assist us in our Meditations and lucubrations and preparations for this service here and then here in this place he takes of that Spirit from us and sheds upon you imparts the gifts of the holy Ghost to you also and makes the holy Ghost as much yours by your hearing as he made him ours by our study Be not deceived by the letter by the phrase of that place God does not say there that he will take of the Spirit from us and give it you that is fill you with it and leave us without it but he will take of that Spirit that is impart that Spirit so to you as that by us and our present Ministery he will give you that that shall be sufficient for you to day and yet call you to us againe in his Ordinance another day Learne as much as you can every day and never thinke that you have learnt so much as that you have no more need of a Teacher for though you need no more of that man you may be perchance as learned as he yet you need more of that Ordinance We give you the holy Ghost then when we open your eyes to see his offers Those words of the Apostle Our selves have the first fruits of the Spirit Rom. 8.23 S. Ambrose interprets so Our selves we the Ministers of God have the first fruits of the Spirit the pre-possession the pre-inhabitation but not the sole possession nor sole inhabitation of the Holy Ghost but we have grace for grace the Spirit therefore to shed the Spirit upon you that that precious Oyntment Psal 133.2 the Holy Ghost is this Unction which was poured upon the Head upon Christ may run downe upon Aarons beard and from those gray and grave and reverend haires of his Ministers may also go downe to the skirts of his garments to every one of you who doe not onely make up the garment that is the visible but the mysticall body it selfe of Christ Jesus Ver. 3. The dew of Hermon descends upon the mountaines of Sion But the waters that fall upon the mountaines fall into the valleyes too from thence The Holy Ghost fals through us upon you also so as that you may so as that you must finde it in your selves The Holy Ghost was the first Person that was declared in the Creation The Spirit of God moved upon the face of the waters Gen. 1.2 that was the first motion This is eternall life to know God and him whom he sent Christ Iesus But this you cannot doe but by him whom they both sent the Holy Ghost 1 Cor. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost Iohn Baptist who was to baptize Christ was filled with the holy Ghost from the wombe You who were baptized in Christ were filled in your measure with the holy Ghost from that wombe from the time that the Church conceived you in Baptisme And therefore as the Twelve said to the multitude Acts 6.3 Looke yee among ye seven men full of the holy Ghost So we say to the whole Congregation Looke every man to himselfe that he be one of the seven one of that infinite number which the holy Ghost offers to fall upon That as ye were baptized in the holy Ghost and as your bodies are Temples of the holy Ghost so your soules may be Priests of the holy Ghost and you altogether a lively and reasonable sacrifice to God in the holy Ghost Eph. 1.13 That as you have beene sealed with the holy Spirit of promise you may finde in your selves the performance of that promise finde the seale of that promise in your love to the Scriptures for as S. Chrysostome argues usefully Christ gave the Apostles no Scriptures but
he gave them the holy Ghost in stead of Scriptures But to us who are weaker hee hath given both The holy Ghost in the Scriptures and if we neglect either we have neither If we trust to a private spirit and call that the holy Ghost without Scripture or to the Scriptures without the holy Ghost that is without him there where he hath promised to be in his Ordinance in his Church we have not the seale of that Promise the holy Ghost Finde then that promise in your holy love and sober studie of the Scriptures and finde the performance the fruits thereof in your conversation and then you have an Autumne better then any worldly Spring A vintage a gathering of those blessed fruits Gal. 5.22 The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meckenesse temperance where by the way these are not called severally the fruits of the Spirit as though they were so many severall fruits which might be had one without another but collectively all together they are called the fruit It is not Love alone nor Joy alone no nor Faith alone that is the fruit of the holy Ghost Love but not love alone but that love when betweene the holy Ghost and you you can joy in that love and not repent it Joy but not joy alone but that joy when betweene the holy Ghost and you you can finde peace in that joy that you be not the sadder after for having beene so merry before this these these and all the rest together are the fruit of the holy Ghost and therefore labour to have them all or you lacke all And then lastly as we pursuing Gods Ordinance have beene able to say to you Accipite Spiritum sanctum Behold the holy Ghost in your selves behold he appeared to you when he moved you to come hither behold he appeared to you as often as he hath opened the window of the Arke your hearts to take in this Dove this houre so we may say unto you as we say in the Schoole There is an infusion of the holy Ghost liquor is infused into a vessell if that vessell hold it though it doe but cover the bottome and no more The holy Ghost is infused into you if he have made any entry if he cover any part if he have taken hold of any corrupt affection There is also a diffusion of the holy Ghost Liquor is diffused into a vessell when it fils all the parts of the vessell and leaves no emptinesse no driness The holy Ghost is diffused into you if he overspread you and possesse you all and rectifie all your perversnesses But then in the Schoole we have also an effusion of the holy Ghost And liquor is effused then when it so fils the vessell as that that overflowes to the benefit of them who will participate thereof Receive therefore the holy Ghost so as that the holy Ghost may overflow flow from your example to the edification of others That you may go home and say to your children receive ye the holy Ghost in the Spirit of contentment and acquiescence and thankfulnesse to God and me in that portion that I can leave you And say to your servants receive ye the holy Ghost in the spirit of obedience and fidelity And say to your neigh bours receive ye the holy Ghost in the spirit of peace and quiemesse And say to your Creditors receive ye the holy Ghost in the spirit of patience and tendernesse and compassion and for bearing And to your debtors receive ye the holy Ghost in the spirit of industry and labour in your calling You see Preaching it selfe even the Preaching of Christ himselfe had beene lost if the holy Ghost had not brought all those things to their remembrance And if the holy Ghost do bring these things which we preach to your remembrance you are also made fishers of men and Apostles and as the Prophet speaks Salvatores mundi Obad. 1.21 men that assist the salvation of the world by the best way of preaching an exemplar life and holy convesation Amen SERMON XXX Preached upon Whitsunday Part of the Gospell of the Day JOHN 14.20 At that day shall ye know That I am in my Father and you in me and I in you THe two Volumes of the Scriptures are justly and properly called two Testaments for they are Testatio Mentis The attestation the declaration of the will and pleasure of God how it pleased him to be served under the Law and how in the state of the Gospell But to speake according to the ordinary acceptation of the word the Testament that is The last Will of Christ Jesus is this speech this declaration of his to his Apostles of which this text is a part For it was spoken as at his Death-bed his last Supper And it was before his Agony in the garden so that if we should consider him as a meere man there was no inordinatenesse no irregularity in his affection It was testified with sufficient witnesses and it was sealed in blood in the Institution of the Sacrament By this Wil then as a rich and abundant Ver. 3. and liberall Testator having given them so great a Legacy as a place in the kingdome of heaven yet he adds a codicill he gives more he gives them the evidence by which they should maintain their right to that kingdome that is the testimony of the Spirit The Comforter the Holy Ghost whom he promises to send to them Ver. 16. And still more and more abundant he promises them that that assurance of their right shall not be taken from them till he himself return again to give them an everlasting possession That he may receive us unto himself and that where he is we may also be The main Legacy Ver. 3. the body of the gift is before That which is given in this Text is part of that evidence by which it appeares to us that we have right and by which that right is maintained and that is knowledge that knowledge which we have of our interest in God and his kingdome here At that day ye shall know c. And in the giving of this we shall consider first the Legacy it self this knowledge Cognoscetis Ye shall know And secondly the time when this Legacy grows due to us In illo die At that day ye shall know And thirdly how much of this treasure is devised to us what portion of this heavenly knowledge is bequeathed to us and that is in three great summes in three great mysteries First ye shall know the mystery of the Trinity of distinct persons in the Godhead Ego in patre That I am in my Father And then the mystery of the Incarnation of God who took our flesh Vos in me That you are in me And lastly the mystery and working of our Redemption in our Sanctification Ego in vobis That Christ by his Spirit the Holy Ghost is in us Nequitia animae ignoratio
when the Gentiles had been long accustomed to make every power and attribute of God and to make every remarkable creature of God a severall God and so to worship God in a multiplicity of Gods it was a great work to limit and determine their superstitious and superfluous devotion in one God But when all these lines were brought into one center not to let that center rest but to draw lines out of that againe and bring more persons into that one centricall God-head this was hard forreason to digest But yet to have extended that from that unity to a duality was not so much as to a triplicity And thereupon though the Arians would never be brought to confesse an equality between the Son and the Father they were much farther from confessing it in the Holy Ghost They made sayes S. Augustine Filium creaturam Haeres 49. The Son they accounted to be but a creature but they made the Holy Ghost Creaturam Creaturae not onely a Creature and no God but not a Creature of Gods but a Creature a Messenger of the son who was himselfe with them but a Creature But these mysteries are not to be chawed by reason but to be swallowed by faith we professed three persons in one God in the simplicity of our infancy at our baptisme and we have sealed that contract in the other Sacrament often since and this is eternall life to die in that beliefe There are three that beare witnesse in heaven The Father the Word 1 John 5.7 and the Holy Ghost and these three are one And in that testimony we rest that there is a Holy Ghost and in the testimony of this text that this Holy Ghost falls down upon all that heare the word of God Now it is as wonderfull that this Holy Ghost should fall down from heaven Cecidit Esay 14.12 as that he should be in heaven Quomodo cecidisti How art thou fallen from heaven O Lucifer thou son of the morning was a question asked by the Propher of him who was so fallen as that he shall never returne againe But the Holy Ghost as mysterious in his actions as in his Essentiall or in his Personall beeing fell so from heaven as that he remained in heaven even then when he was fallen This Dove sent from heaven Gen 8.7 did more then that Dove which was sent out of the Arke That went and came but was not in both places at once Noah could not have shewed that Dove to his sons and daughters in the Arke then when the Dove was flowne out But now when this Dove the Holy Ghost fell upon these men at Peters Sermon Stephen who was then come up to heaven saw the same Dove the same Holy Ghost whom they whom he had left upon the earth felt upon the earth then As if the Holy Ghost fall upon any in this Congregation now now the Saints of God see that Holy Ghost in heaven whom they that are here feele falling upon them here In all his workings the Holy Ghost descends for there is nothing above him There is a third heaven but no such third heaven as is above the heaven of heavens above the seat and residence of the Holy Ghost so that whatsoever he doth is a descent a diminution a humiliation and an act of mercy because it is a Communication of himselfe to a person inferiour to himselfe But there is more in this Text then a descent When the Holy Ghost came upon Christ himselfe after his Baptisme there it is said He descended Though Christ as the Son of God were equall to him and so it was no descent for the Holy Ghost to come to him yet because Christ had a nature upon him in which he was not equall to the Holy Ghost here was a double descent in the Holy Ghost That he who dwells with the Father and the Son In luce inaccessibili In light inaccessible and too bright to be seene would descend in a visible form to be seene by men And that he descended and wrought upon a mortall man though that man were Christ Christ also had a double descending too He descended to be a man and he descended to be no man He descended to live amongst us and he descended to die amongst us He descended to the earth and he descended to hell Every operation of every person of the holy and blessed and glorious Trinity is a Descending But here the Holy Ghost is said to have fallen which denotes a more earnest communicating of himselfe a throwing a pouring out of himselfe upon those upon whom he falls He falls as a fall of waters that covers that it falls upon as a Hawk upon a prey it desires and it will possesse that it falls upon as an Army into a Countrey it Conquers and it Governes where it fals The Holy Ghost fals but farre otherwise Mat. 21.44 upon the ungodly Whosoever shall fall upon this stone shall be broken but upon whomsocver this stone shall fall it will grinde him to powder Indeed he fals upon him so as haile fals upon him he fals upon him so as he fals from him and leaves him in an obduration and impenitiblenesse and in an irrecoverable ruine of him that hath formorly despised and despighted the Holy Ghost But when the Holy Ghost fals not thus in the nature of a stone but puts on the nature of a Dove and a Dove with an Olive-branch and that in the Ark that is testimonies of our peace and reconciliation to God in his Church he fals as that kinde of lightning which melts swords and hurts not scabbards the Holy Ghost shall melt thy soule and not hurt thy body he shall give thee spirituall blessings and saving graces under the temporall seales of bodily health and prosperity in this world He shall let thee see that thou art the childe of God in the obedience of thy children to thee And that thou art the servant of God in the faithfulnesse of thy servants to thee And that thou standest in the favour of God bythe favor of thy superiours to thee he shall fall upon thy soul and not wound thy body give thee spirituall prosperity and yet not by worldly adversity and evermore over-shadow and refresh thy soul yet evermore keep thee in his Sunshine and the light of his countenance But there is more then this in this falling of the Holy Ghost in this Text. For it was not such a particular insinuation of the Holy Ghost as that he convaied himselfe into those particular men for their particular good and salvation and determined there but such a powerfull and diffusive falling as made his presence and his power in them to work upon others also So when he came upon Christ it was not to adde any thing to Christ but to informe others that that was Christ So when Christ breathed his spirit into the Apostles it was not meerly to infuse salvation into them but it was especially
Father in the Son by the Holy Ghost The verdict is That we are the children of God The Spirit beareth c. First then 1 Part. a slacknesse a supinenesse in consideration of the divers significations of this word Spirit hath occasioned divers errours when the word hath been intended in one sense and taken in another All the significations will fall into these foure for these foure are very large It is spoken of God or of Angels or of men or of inferiour creatures And first of God it is spoken sometimes Essentially sometimes Personally God is a Spirit Iohn 4.24 Esay 31.3 and they that worship him must worship him in spirit and truth So also The Aegyptians are men and not God and their horses flesh and not spirit For if they were God they were Spirit So God altogether and considered in his Essence is a Spirit but when the word Spir it is spoken not essentially of all but personally of one then that word designeth Spiritum sonctum The holy Ghost Goe and baptize Mar. 28.19 In the name of the Father and Sonne Spiritus sancti and the holy Ghost And as of God so of Angels also it is spoken in two respects of good Angels Sent farth to minister for them Heb. 1.14 1 King 22.22 Hosea 4.12 Esay 19.3 that shall be heires of salvation And evill Angels The lying Spirit that would deceive the King by the Prophet The Spirit of Whoredome spirituall whoredome when the people ask counsell of their stocks And Spiritus vertiginis The spirit of giddinesse of perversities as we translate it which the Lord doth mingle amongst the people in his judgement Of man also is this word Spirit spoken two wayes The Spirit is sometimes the soule Psal 31.5 Into thy hands I commend my Spirit sometimes it signifies those animall spirits which conserve us in strength and vigour The poyson of Gods arrowes drinketh up my spirit And also Job 6.4 Luke 1.47 the superiour faculties of the soule in a regenerate man as there My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour And then lastly of inferiour creatures it is taken two wayes too of living creatures The God of the spirits of all flesh Numb 16.22 Ezek. 1.21 and of creatures without life other then a metaphoricall life as of the winde often and of Ezckiels wheeles The Spirit of life was in the wheeles Now in this first Branch of this first Part of our Text it is not of Angels nor of men nor of other creatures but of God and not of God Essentially but Personally that is of the Holy Ghost Origen sayes Antecessores nostri The Ancients before him had made this note That where we finde the word Spirit without any addition it is alwayes intended of the Holy Ghost Before him and after him they stuck much to that note for S. Hierome makes it too and produces many examples thereof but yet it will not hold in all Didymus of Alexandria though borne blinde in this light saw light and writ so of the Holy Ghost as S. Hierome thought that work worthy of his Translation And hee gives this note That wheresoever the Apostles intend the Holy Ghost they adde to the word Spirit Sanctus Holy Spirit or at least the Article The The Spirit And this note hath good use too but yet it is not universally true If we supply these notes with this That whensoever any such thing is said of the Spirit as cannot consist with the Divine nature there it is not meant of the Holy Ghost but of his gifts or of his working as when it is said The Holy Ghost was not yet for his person was alwayes And where it is said Iohn 7.39 1 The fl 5.19 Quench not the Holy Ghost for the Holy Ghost himselfe cannot be quenched we have enough for our present purpose Here it is Spirit without any addition and therefore fittest to bee taken for the Holy Ghost And it is Spirit with that emphaticall article The The Spirit and in that respect also fittest to be so taken And though it be fittest to understand the Holy Ghost here not of his person but his operation yet it gives just occasion to looke piously and to consider modestly who and what this person is that doth thus worke upon us And to that purpose we shall touch upon foure things First His Universality He is All He is God Secondly His Singularity He is One One Person Thirdly His roote from whence he proceeded Father and Son And fourthly His growth his emanation his manner of proceeding for our order proposed at first leading us now to speak of this third person of the Trinity it will be almost necessary to stop a little upon each of these First then the Spirit mentioned here the Holy Ghost is God and if so Deus equall to Father and Son and all that is God He is God because the Essentiall name of God is attributed to him He is called Jehovah Iebovah sayes to Esay Goe and tell this people Esay 6.9 Acts 28.29 c. And S. Paul making use of these words in the Acts he sayes Well spake the Holy Ghost by the Prophet Esay The Essentiall name of God is attributed to him and the Essentiall Attributes of God He is Eternall so is none but God where we heare of the making of every thing else in the generall Creation we heare that the Spirit of God moved Gen. 1.2 but never that the Spirit was made He is every where so is none but God Psal 139.7 1 Cor. 2.10 whither shall Igoe from thy Spirit He knowes all things so doth none but God The Spirit searcheth all things yca the deep things of God He hath the name of God the Attributes of God and he does the works of God Is our Creator our Maker God Iob 33.4 The Spirit of God hath mademe Is he that can change the whole Creation and frame of nature in doing miracles God The Spirit lead the Israelites miraculously through the wildernesse Esay 63.14 Esay 48.16 Will the calling and the sending of the Prophets shew him to be God The Lord God and his Spirit hath sent me Is it argument enough for his God-head Esay 61.1 Luke 4.18 that he sent Christ himselfe Christ himselfe applies to himselfe that The Spirit of the Lord is upon me and hath anointed me to preach Acts 1.16 Iohn 16.13 He foretold future things The Holy Ghost by the mouth of David spoke before sayes S. Peter He establishes present things The Spirit of truth guides into all truth And he does this by wayes proper onely to God for our illumination is his He shall receive of me Ver. 14. 1 Cor. 6.11 Iohn 3.5 Iohn 16.8 sayes Christ and shew it you Our Justification is his Ye are justified in the name of the Lord Iesus by the Spirit of God Our regeneration is his There is a
mala sunt in ordine That even disorders are done in order that even our sins some way or other fall within the providence of God But that is not the order nor judgement which the holy Ghost is sent to manifest to the world The holy Ghost works best upon them which search least into Gods secret judgements and proceedings But the order and judgement we speak of is an order a judgement-seate established by which every man howsoever oppressed with the burden of sin may in the application of the promises of the Gospel by the Ordinance of preaching and in the seales thereof in the participation of the Sacraments be assured that he hath received his Absolution his Remission his Pardon and is restored to the innocency of his Baptisme nay to the integrity which Adam had before the fall nay to the righteousnesse of Christ Jesus himselfe In the creation God took red earth and then breathed a soule into it When Christ came to a second creation to make a Church he took earth men red earth men made partakers of his blood for Ecclesiam quaesivit acquisivit Bernard Hee desired a Church and he purchased a Church but by a blessed way of Simony Adde medium acquisitionis Sanguine acquisivit Acts 20.28 He purchased a Church with his own blood And when he had made this body in calling his Apostles then he breathed the soule into them his Spirit and that made up all Quod insufflavit Dominus Apostolis dixit August Accipite Spiritum sanctum Ecclesiae potestas collata est Then when Christ breathed that Spirit into them he constituted the Church And this power of Remission of sins is that order and that judgement which Christ himselfe calls by the name of the most orderly frame in this or the next world A Kingdome Dispono vobis regnum Luk. 22.29 I appoint unto you a Kingdome as my Father hath appointed unto me Now Faciunt favos vespa faciunt Ecclesias Marcionitae As Waspes make combs Tertul. but empty ones so do Heretiques Churches but frivolous ones ineffectuall ones And as we told you before That errors and disorders are as well in wayes as inends so may we deprive our selves of the benefit of this judgement The Church as well in circumstances as in substances as well in opposing discipline as doctrine The holy Ghost reprovcâ—thee convinces thee of judgement that is offers thee the knowledge that such a Church there is A Jordan to wash thine originall leprosie in Baptisme A City upon a mountaine to enlighten thee in the works of darknesse a continuall application of all that Christ Jesus said and did and suffered to thee Let no soule say she can have all this at Gods hands immediatly and never trouble the Church That she can passe her pardon between God and her without all these formalities by a secret repentance It is true beloved a true repentance is never frustrate But yet if thou wilt think thy selfe a little Church a Church to thy selfe because thou hast heard it said That thou art a little world a world in thy selfe that figurative that metaphoricall representation shall not save thee Though thou beest a world to thy self yet if thou have no more corn nor oyle nor milk then growes in thy self or flowes from thy self thou wilt starve Though thou be a Church in thy fancy if thou have no more seales of grace no more absolution of sin Grego then thou canst give thy self thou wilt perish Per solam Ecclesiam sacrificium libenter accipit Deus Thou maist be a Sacrifice in thy chamber but God receives a Sacrifice more cheerefully at Church Sola quae pro errantibus fiducialiter intercedit Only the Church hath the nature of a surety Howsoever God may take thine own word at home yet he accepts the Church in thy behalfe as better security Joyne therefore ever with the Communion of Saints August Et cum membrum sis ejus corporis quod loquitur omnibus linguis crede te omnibus linguis loqui Whilst thou art a member of that Congregation that speaks to God with a thousand tongues beleeve that thou speakest to God with all those tongues And though thou know thine own prayers unworthy to come up to God because thou liftest up to him an eye which is but now withdrawne from a licentious glancing and hands which are guilty yet of unrepented uncleannesses a tongue that hath but lately blasphemed God a heart which even now breaks the walls of this house of God and steps home or runs abroad upon the memory or upon the new plotting of pleasurable or profitable purposes though this make thee thinke thine own prayers uneffectuall yet beleeve that some honester man then thy selfe stands by thee and that when he prayes with thee he prayes for thee and that if there be one righteous man in the Congregation thou art made the more acceptable to God by his prayers and make that benefit of this reproofe this conviction of the holy Ghost That he convinces thee De judicio assures thee of an orderly Church established for thy reliefe and that the application of thy self to this judgement The Church shall enable thee to stand upright in that other judgement the last judgement which is also enwrapped in the signification of this word of our Text Iudgement and is the conclusion for this day As God begun all with judgement Iudicium finale Sap. 11. for he made all things in measure number and waight as he proceeded with judgement in erecting a judiciall seat for our direction and correction the Church so he shall end all with judgement The finall and generall judgement at the Resurrection which he that beleeves not beleeves nothing not God for Heb. 11.6 He that commeth to God that makes any step towards him must beleeve Deum remuner atorem God and God in that notion as he is a Rewarder Therefore there is judgement But was this work left for the Holy Ghost Did not the naturall man that knew no Holy Ghost know this Truly all their fabulous Divinity all their Mythology their Minos and their Rhadamanthus tasted of such a notion as a judgement And yet the first planters of the Christian Religion found it hardest to fixe this roote of all other articles That Christ should come againe to judgement Miserable and froward men They would beleeve it in their fables and would not beleeve it in the Scriptures They would beleeve it in the nine Muses and would not beleeve it in the twelve Apostles They would beleeve it by Apollo and they would not beleeve it by the Holy Ghost They would be saved Poetically and fantastically and would not reasonably and spiritually By Copies and not by Originals by counterfeit things at first deduced by their Authors out of our Scriptures Tertul. and yet not by the word of God himself Which Tertullian apprehends and reprehends in his time when he
in the height of his fury Christ laid hold upon him It was for the most part Christs method of curing Then when the Sea was in a tempestuous rage Mat. 8.24 when the waters covered the ship and the storme shaked even that which could remove mountaines the faith of the Disciples then Christ rebukes the winde and commands a calme Then when the Sun was gone out to run his race as a Giant as David speaks then God by the mouth of another of Ioshuah bids the Sun stand still Then when that uncleane spirit foam'd and fum'd and tore and rent the possessed persons then Christ commanded them to go out Let the fever alone say our Physitians till some fits be passed and then we shall see farther and discerne better The note is S. Chrysostomes and he applies it to Christs proceeding with Saul Non expectavit ut fatigatus debacchando mansuesceret sayes he Christ staid not till Saul being made drunke with blood were cast into a slumber as satisfied with the blood of Christians Sed in media insania superavit but in the midst of his fit he gave him physick in the midst of his madnesse he reclaimes him So is it also part of the evidence that the Holy Ghost gives against him Quod petiit Epistolas that he sued to the State for a Commission to persecute Christians When the State will put men to some kinde of necessity of concurring to the endamaging or endangering of the cause of Christ and will be displeased with them if they doe not men make to themselves and to their consciences some faint colour of excuse But when they themselves set actions on foote which are not required at their hands where is their evasion Then when Saul sued out this Commission That if he found any of that way that is Christians for he had so scattered them before that he was not sure to finde any They did not appeare in any whole body dangerous or suspicious to the State but If hee found any Any man or woman That he might have the Power of the State so as that he need not feare men That hee might have the impartiality and the inflexibility of the State so as that he need not pity women Then when his glory was to bring them bound to Ierusalem that he might magnifie his triumph and greatnesse in the eye of the world Then then sayes Christ to this tempest Be calme to this uncleane spirit Come out to this Sun in his own estimation Go no farther Thus much evidence the Holy Ghost gives against him and thus much more himselfe Act. 22.4 I persecuted this way unto the death I bound and delivered into prison both men and women Act. 26.11 And after more then this I punished them and that oft and in every Synagogue and compelled them to blaspheme and was exceedingly mad against them and persecuted them even unto strange Cities What could he say more against himselfe And then sayes Christ to this tempest Quiesce Be still to this glaring Sunne Siste stand still to this uncleane spirit 1 Cor. 15.2 Veni foras come forth In this sense especially doth S. Paul call himselfe Abertivum a person borne out of season That whereas Christs other Disciples and Apostles had a breeding under him and came first ad Discipulatum and then ad Apostolatum first to be Disciples and after to be Apostles S. Paul was borne a man an Apostle not carved out as the rest in time but a fusil Apostle an Apostle powred out and cast in a Mold As Adam was a perfect man in an instant so was S. Paul an Apostle as soone as Christ tooke him in hand Now Beloved wilt thou make this perverse use of this proceeding God is rich in Mercy Therefore I cannot misse Mercy Wouldest thou say and not be thought mad for saying so God hath created a West Indies therefore I cannot want Gold Wilt thou be so ill a Logician to thy selfe and to thine own damnation as to conclude so God is alwayes the same in himselfe therefore he must be alwayes the same to me So ill a Musician as to say God is all Concord therefore He and I can never disagree So ill a Historian as to say God hath called Saul a Persecutor then when he breathed threatnings and slaughter then when he sued to the State for a Commission to persecute Christ God hath called a theife then when he was at the last gaspe And therefore if he have a minde to me he will deale so with me too and if he have no such minde no man can imprint or infuse a new minde in God God forbid It is not safe concluding out of single Instances It is true that if a soure and heavy and severe man will adde to the discomforts of a disconsolate soule and in that souls sadnesse and dejection of spirit will heap up examples that God hath still suffered high-minded sinners to proceed and to perish in their irreligious wayes and tell that poore soule as Iobs company did him It is true you take God aright God never pardons such as you in these cases these singular these individuall examples That God hath done otherwise once have their use One instance to the contrary destroys any peremptory Rule no man must say God never doth it He did it to Saul here He did it to the Theife upon the Crosse But to that presumptuous sinner who sins on because God shewed mercy to One at last we must say a miserable Comforter is that Rule that affords but one example Nay is there one example The Conversion of Saul a Persecutor and of the Theife upon the Crosse is become Proverbium peccatorum The sinners proverb and serves him Gregor and satisfies him in all cases But is there any such thing Such a story there is and it is as true as Gospel it is the truth of Gospel it selfe But was this a late Repentance Answer S. Cyril Rogo te frater Tell me Beloved Thou that deferrest thy Repentance doest thou do it upon confidence of these examples Non in fine sed in principio conversus latro Thou deludest thine own soule The Theife was not converted at last but at first As soone as God afforded him any Call he came And at how many lights hast thou winked And to how many Cals hast thou stopped thine eares that deferrest thy repentance Christ said to him Hodie mecum eris This day thou shalt be with me in paradise when thou canst finde such another day looke for such another mercy A day that cleft the grave-stones of dead men A day that cleft the Temple it selfe A day that the Sunne durst not see A day that saw the soule of God may we not say so since that Man was God too depart from Man There shall be no more such dayes and therefore presume not of that voyce Hodie This day thou shalt be with me if thou make thy last minute that day though
conformity to Angels But divers others of the Ancients have taken Soule and Spirit for different things even in the Intellectuall part of man somewhat obscurely I confesse and as some venture to say unnecessarily if not dangerously It troubled S. Hierome sometimes Ad Hedibiam l. 12. Epist 150 how to understand the word Spirit in man but he takes the easiest way he dispatches himselfe of it as fast as he could that is to speake of it onely as it was used in the Scriptures Famosa quaestio sayes he sed brevi sermone tractanda It is a question often disputed but may be shortly determined Idem spiritus hic ac in iis verbis Nolite extinguere spiritum When we heare of the Spirit in a Man in Scriptures we must understand it of the gifts of the Spirit for so fully to the same purpose sayes S. Chrysostome Spiritus est charisma spiritus The Spirit is the working of the Spirit The gifts of the Spirit and so when we heare The Spirit was vexed The Spirit was quenched still it is to be understood The gifts of the Spirit And so as they restraine the signification of Spirit to those gifts onely though the word do indeed in many places require a larger extension so do many restraine this word in our text The Soule onely Ad sensum to the sensitive faculties of the soule that is onely to the paine and anguish that his body suffered But so far at least David had gone in that which he said before My bones are vexed Now Ingravescit morbus The disease festers beyond the bone even into the marrow it selfe His Bones were those best actions that he had produced and he saw in that Contemplation that for all that he had done he was still at best but an unprofitable servant if not a rebellious enemy But then when he considers his whole soule and all that ever it can do he sees all the rest will be no better The poyson he sees is in the fountaine the Canker in the roote the rancor the venom in the soule it selfe Corpus instrumentum anima ars ipsa sayes S. Basil The body and the senses are but the tooles and instruments that the soule works with But the soule is the art the science that directs those Instruments The faculties of the soule are the boughs that produce the fruits and the operations and particular acts of those faculties are the fruits but the soule is the roote of all And David sees that this art this science this soule can direct him or establish him in no good way That not onely the fruits his particular acts nor onely the boughs and armes his severall faculties but the roote it selfe the soule it selfe was infected His bones are shaken he dares not stand upon the good he hath done his soule is so too he cannot hope for any good he shall do He hath no merit for the past he hath no free-will for the future that is his case This troubles his bones Turbata this troubles his soule this vexes them both for the word is all one in both places as our last Translators have observed and rendred it aright not vexed in one place and troubled in the other as our former Translators had it But in both places it is Bahal and Bahal imports a vehemence both in the intensnesse of it and in the suddennesse and inevitablenesse of it And therefore it signifies often Praecipitantiam A headlong downfall and irrecoverablenesse And often Evanescentiam an utter vanishing away and annihilation David whom we alwayes consider in the Psalmes not onely to speake literally of those miseries which were actually upon himselfe but prophetically too of such measures and exaltations of those miseries as would certainly fall upon them as did not seeke their sanation their recovery from the God of all health looking into all his actions they are the fruits and into all his faculties they are the boughs and into the root of all the soule it selfe considering what he had done what he could do he sees that as yet he had done no good he sees he should never be able to doe any His bones are troubled He hath no comfort in that which is growne up and past And his soule is sore troubled for to the trouble of the soule there is added in the Text that particle Valde It is a sore trouble that falls upon the soule A troubled spirit who can beare because he hath no hope in the future He was no surer for that which was to come then for that which was past But he that is all considered in that case which he proposes he comes as the word signifies ad praecipitantiam That all his strength can scarce keepe him from precipitation into despaire And he comes as the word signifies too ad Evanescentiam to an evaporating and a vanishing of his soule that is even to a renouncing and a detestation of his immortality and to a willingnesse to a desire that he might die the death of other Creatures which perish altogether and goe out as a Candle This is the trouble the sore trouble of his soule who is brought to an apprehension of Gods indignation for not performing Conditions required at his hands and of his inability to performe them and is not come to the contemplation of his mercy in supply thereof There is Turbatio Timoris Mat. 2.3 Psal 107.27 A trouble out of feare of danger in this world Herods trouble When the Magi brought word of another King Herod was troubled and all Ierusalem with him There is Turbatio confusionis The Mariners trouble in a tempest Their soule melteth for trouble Luk. 10.41 Luk. 1.29 sayes David There is Turbatio occupationis Martha's trouble Martha thou art troubled about many things sayes Christ There is Turbatio admirationis The blessed Virgins trouble When she saw the Angel she was troubled at his saying To contract this John 11.33 There is Turbatio compassionis Christs own trouble When he saw Mary weepe for her brother Lazarus he groaned in the spirit and was troubled in himselfe But in all these troubles Herods feare The Mariners irresolution Martha's multiplicity of businesse The blessed Virgins sudden amazement Our Saviours compassionate sorrow as they are in us worldly troubles so the world administers some means to extemiate and alleviate these troubles for feares are overcome and stormes are appeased and businesses are ended and wonders are understood and sorrows weare out But in this trouble of the bones and the soule in so deepe and sensible impressions of the anger of God looking at once upon the pravity the obliquity the malignity of all that I have done of all that I shall doe Man hath but one step between that state and despaire to stop upon to turne to the Author of all temporall and all spirituall health the Lord of life with Davids prayer Psal 51.10 Cor mundum crea Create a cleane heart within me