to Ierusalem how was He received there Why there He was murthered worse used then in Samaria Then we must call for more fire Ierusalem must be burnt too Now for the Disciples Iames and Iohn how carried they the matter It is true they had received Him but when most need was thrust Him from them renounced Him utterly denied that ever they knew Him Then we must trouble heaven once more call for fire for Iames and Iohn too Nay then Ioh. 1.10.11 the world was made by Him and the world knew Him not nor received Him not why then the world is at an end facti sumus sicut Sodoma all a heape of ashes Rom. 9.29 if this doctrine goe forward Best take Phaëton out of the chariot that he sett not all on fire Sure this I take it is a Nescitis For who receiveth CHRIST as he should yea who refuseth not one time or other to receive him Who of the Disciples who at Ierusalem Then all must be turned out and in Non venit salvare sed perdere Then this will follow if no place for repentance then no use of CHRIST For whom shall He â—â—ve when Iames and Iohn have consumed all to ashes But it will be well to leave CHRIST somebodie to save not disappoint CHRIST of His comming and send him backe without His errand Now out of this Nescitis to frame our Scitis Our Scitis out of this nescitis 1. By this time we know Christ's spirit as he teacheth us by His comming His comming was not to destroy they that came a destroying came not in His companie 2. Then our owne spirits if they doe spirare Christum they have the same journey's end 3. We know their 〈◊〉 that hatched a late this question anew Vis facimus ascendat ignis And theirs too that never turned and rebuked it but gave allowance to it both before and after it was done yea bound them to it by oath and sett it forth with both 〈◊〉 1 of Penance and of the 2 Altar and what should I say resolved flatt 〈◊〉 Christ in the very same point and did not as He cast water but putt oyle to 〈◊〉 â—â—ame Can these be the Societie of IESVS and the spirits blow two contrarie waies and 〈◊〉 commings be to two contrarie ends His not to destroy theirs to destroy His to â—â—buke theirs to allow of such motives 〈◊〉 know what spirit they be of looke what manner of spirits they make choise 〈◊〉 and by their wills choose and cherish none other eager fierce boisterous spirits O Matt. 21.5.11.29 Elias's spirit is a goodly spirit but Christ's Ecce Rex tuus venit mansuetus or Discite à me quia mitis it is not worth a mite that spirit is too weake and too faint to forward their fire-works And if yet ye doubt no better way to be resolved then by Ad quid venit aske that and it will resolve you streight Wherefore came Doctor Morton a little before the Rebellion in the North Wherefore came Doctor Sanders into Ireland Wherefore Cardinall Allen into the Low Countries in LXXXVIII To what end came he out of the Arch-duke's campe hither was it to save mens lives or to destroy them By these markes we cannot but know Cujus spiritus It sufficeth that Christ rebuketh this spirit that if they be the Societie of Iesus it is Alius Iesus another Iesus then this in the Text Bar-jesus for he by interpretation is Elymas that is a destroyer Christ likes no destroying no though the towne be full of Samaritans He likes it not no though the colour be non receperunt Eum yet He likes it not no though we could miraculously doe it like Elias yet likes He it not It is not GOD 's will in the Old Testament that Sion should be built in blood Nor in the New that His Church on the ashes of any estate Nor that His not receiving should be pretense for the extirpation of any towne much lesse Kingdome or Countrie Our duty This we learne But we come not onely for that but to congratulate this poore towne that scaped the fire and our selves no lesse that should have perished by the same element though not from heaven yet another way though not by dicimus yet by another meanes and in publique manner to render our yearely solemne thanksgiving that we also by the Sonne of man were delivered from the powder layd readie to consume and from the match light to give it fire that they were rebuked yea more then that destroyed themselves that sought our destruction Every way our case hath the advantage and therefore bindeth us to greater dutie Will ye consider it in the parties This was against Samaritans and by the Apostles Came commended by the movers they were Apostles aggravated by the parties against whom they were of the Sect of the Samaritans We are no Samaritans I trust but they no Apostles I am sure no Apostles nor of no Apostolique spirit which would authorize that which was rebuked in the Apostles themselves And for Samaritans which falls to our turne it may be they count us and call us so it is no matter they called Christ himselfe so then This I say had we beene such as they would have us to be such as these heere very Samaritans we were to finde as much favour at the hands of the Societie of Iesus as did the Samaritans at the hand of Iesus himselfe if their spirit their comming their faces stood as His to Non perdere But we are none No if we go by the marks the Scripture setts downe of them the Samaritans will light on their side For let it be enquired whither part in the worship of GOD 2 King 17.8 Ioh. 4.22 useth more ritus Gentium they or we the marke of the Book of the Kings of whither of us it may more rightly be said You worship you know not what which is Christ's own marke In a word let this be the case Whither Religion have more windowes open to Ierusalem whose face looks more fully that way No the looking to Ierusalem is not the quarrell the not looking to Rome that is the matter And sure this quarrell is much after one in both That in the Text was made a matter in Religion but was none no more was this of theirs Non receperunt is no act of heresie Non crediderunt that is But it is not their misbelieving moved them in the Text nor these neither It was the not-harboring makes all this adoe So they would entertaine them they might beleeve as they list Vpon the matter then it falls out to prove not zeale against their heresie but zeale for their owne entertainement which will not but indirectly be made matter of Religion Now if ye weigh the destruction ye shall find though in the maine they agree for upward and downeward makes small difference yet ours was the worse Worse for it should have been sodeine which is
arripere apprehendere to seize vpon it with great vehemencie to lay hold on it with both hands as vpon a thing we are glad we haue got and will be loth to let goe againe We know assumpsit and apprehendit both take but apprehendit with farre more fervor and zeale then the other Assumpsit any common ordinarie thing apprehendit a thing of price which we hold deare and much esteeme of Now to the former comparison of what they and what we but specially what we add this threefold consideration 1. That He denied it the Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denied it peremptorily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither looked nor called nor sent nor went after them Neither tooke hold of them nor suffered them to take hold of Him or any promise from Him Denied it them denied it them thus 2. But graunted it vs and graunted it how That He followed vs first and that with paine And seized on vs after and that with greate desire We flying and not worth the following and lying and not worth the taking vp 1 That he gave not leave for vs to come to Him or satt still and suffered vs to returne and take hold yet this He did 2 That He did not looke after vs nor call after vs nor send after vs only yet all this He did too 3 But Himselfe rose out of his place and came after vs and with hand and foot made after vs Followed vs with his feet and seized on vs with his hands and that per viam non assumptionis sed apprehensionis the maner more then the thing it selfe All these if we lay together and when we haue done weigh them well it is hable to worke with vs. Surely it must needs demonstrate to vs the care the love the affection He had to vs we know no cause why being but as Abraham was dust and as Abrahams seede Iacob saith Gen. 18.25.32.10 lesse and not worthy of any one of these No not of the meanest of his mercies Especially when the same thing so gratiously graunted vs was denied to no lesse persons then the Angells farr more worthy then we Sure He would not have done it for vs and not for them if He had not esteemed of vs made more acompt of vs then of them And yet behold a farr greater then all these Which is apprehendit semen He took not the person but he took the seed that is the nature of man Many there be In Apprehendit Semen that can be content to take vpon them the persons and to represent them whose natures nothing could hire them once to take vpon them But the seed is the Nature yea as the Philosopher saith naturae intimum the very internall essence of nature is the seed The Apostle sheweth what his meaning is of this taking the seed when the verse next afore save one he saith that forasmuch as the children were partakers of flesh and bloud He also would take part with them Ver. 14. by taking the same To take the flesh and bloud He must needs take the seed for from the seed the flâ—sh and bloud doth proceed which is nothing els but the blessed apprehension of our nature by this days Natiuitie Wherby He and we become not only one flesh as man and wife do by coniugal union but even one bloud too as brethren by naturall union Ephes. 5.28.29 Per omnia similis saith the Apostle in the next verse after againe sinne only set aside Alike and sutable to vs in all things flesh and bloud and nature and all So taking the seed of Abraham as that he became himselfe the seed of Abraham So was and so is truly termed Verse 17. in the Scriptures Which is it that doth consummate and knit vp all this point and is the head of al. For in all other apprehensions we may let go and lay down when we will but this this taking on the seed the nature of man can never be put of It is an assumption without a deposition One we are He and we and so we must be One as this day so for ever And emergent or issuing from this are all those other apprehendings or seisures of the persons of men by which God layeth hold on them and bringeth them back from error to truth and from sinne to grace that have been from the beginning or shal be to the end of the world That of Abraham himself whom God layed hold of and brought from out of Vr of the Chaldeans and the Idolls he there worshipped That Gen 1â— 7 Act. 9.4 Luk. 22.62.62 of our Apostle S. Paul that was apprehended in the way to Damascus That of Saint Peter that in the very act of sinne was seized on with bitter remorse for it All those and all these wherby men dayly are layd hold of in spirit and taken from the by-pathes of sinne and error and reduced into the right way and so their persons recovered to God and seized to his vse All these apprehensions of the branches come from this apprehension of the Seed they all have their beginning and their being from this dayes taking even Semen apprâ—hendit Our receiving His Spirit for His taking our flesh This seede wherewith Abraham is made the sonne of God from the seed wherwith Christ is made the soone of Abraham And the end why He thus took vpon him the seed of Abraham was because He tooke vpon Him to deliver the seede of Abraham Deliver them He could not except He destroyed death Ver. 14. and the Lord of death the devill Them He could not destroy vnlesse He dyed Dy He could not except He were mortall Mortall He could not be except He tooke our nature on Him that is the seede of Abraham But taking it He became mortall dyed destroyed death delivered vs was Himselfe apprehended that we might be lett goe One thing more then out of this word Apprehendit The former toucheth His love whereby He so layd hold of us as of a thing very precious to Him This now toucheth our daunger whereby he so caught us as if He had not it had been a great venture but we had suncke and perished One and the same word Apprehendit sorteth well to expresse both his affection wherby He did it and out great perill wherby we needed it We had been before layd hold of and apprehended by one mentioned in the 14. verse he that hath power of death even the Devill We were in daunger to be swallowed vp by him we needed one to lay hold on us fast and to plucke us out of his jawes So He did And I would have you to marke It is the same word that is used to Saint Peter in like daunger Matt. 14.13 when being ready to sinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ caught him by the hand and saved him The same heere in the Greeke that in the Hebrue is used Gen. 19.16 to Lot and his daughters in the
the taking of Abrahams seed amounteth to as much as that of S. Paul 1. Tim. 1.15 no lesse true then worthie of all men to be receiued that He came into the world to save sinners and that cheâ—fe sinners as it is certaine they were even the Seed of Abraham of all the Seed of Adam But not for comfort onely but for direction two doth He use Abrahams name heere 2. For our Direction Even to entaile the benefit comming by it to his Seed that is to such as he was For for his sake were all nations blessed And Christ though He tooke the seed of the woman Gen. 22.18 yet doth not benefit any but the seed of Abraham even those that follow the stepps of his faith For by faith Abraham tooke hold of Him by whom he was in mercie taken hold of Gen. 15.7 Et tu mitte fidem tenuisti saith Saint Augustine That faith of his to him was accounted for righteousnesse To him was and to us shall be saith the Apostle Rom. 4.23 if we be in like sort apprehensive of Him Either as Abraham or as the true Seed of Abraham Iacob was that took such hold on Him as he said plainely Non dimittam te nisi benedixeris mihi without a blessing Gen. 32.26 Rom 9.7 he would not let Him go Surely not the Hebrues alone nay not the Hebrues at all for all their carnall propagation They onely are Abrahams seed that lay hold of the word of promise And the Galatians so doing though they were meere heathen men as we be Gal. 3.6 yet he telleth them they are Abrahams seed and shall be blessed together with him But that is not all there goeth more to the making us Abrahams seed as Christ himselfe the true seed Iohn 8.39 Rom. 4.12 teacheth both them and us Saith He if ye be Abrahams sonnes then must you do the workes of Abraham Which the Apostle well calleth the stepps or impressions of Abrahams faith Or we may call them the fruits of this seed heer So reasoneth our Saviour Hoc non fecit Abraham This did not He if ye do it yee are not His seed This did He do ye the like and His seed ye are So heer is a double apprehension 1 one of S. Paul 2 the other of S. Iames Iam. 2.22 Gal. 5.6 1. Tim. 6.19 Work for both hands to apprehend Both 1 Charitas quae ex fide and 3 fides quae per charitatem operatur By which we shall be able saith Saint Paul to lay hold of aeternall life and so be Abrahams seed heere at the first and come to Abrahams bosome there at the last So have we a breefe of Semen Abrahae The Vse of the Text. 1 For MeditatioÌ„ Now what is to be commended to us out of this Text for us to lay hold of Verily first to take us to our meditation the meditation which the * Psal. 84. Psalmist hath and which the Apostle in this Chapter voucheth out of him at the sixt Verse When I consider saith he the Heavens say we the Angells of Heaven and see those glorious Spirits passed by and man taken even to sigh with him and say Lord what is man either Adam or Abraham that thou shouldest be thus mindfull of him or the seed or sonnes of either that thou shouldest make this doe about Him The case is heer farr otherwise farr more worth our consideration There Thou hast made Him a little lower Heer Thou hast made Him a great deale higher then the Angells For they this day first and ever since daily have and doe adore our Nature in the personall Vnion with the Deitie Look you saith the Apostle when He brought His onely begotten Sonne into the world this He proclaimed before Him Let all the Angells worship Him Heb. 1.6 and so they did And upon this verie daies taking the seed hath ensued as the Fathers note a great alteration Before in the Old Testament they suffered David to sit vpon his knees before them 1. Chr 21.16 Since in the New they endure not Saint Iohn should fall downe to them Apoc. 22.9 but acknowledge the case is altered now and no more superioritie but all fellow seruants And even in this one part two things present themselves unto us 1 His humilitie Qui non est confusus as in the eleventh Verse the Apostle speaketh who was not confounded thus to take our Nature 2 And withall the Honor and happinesse of Abrahams seed vt digni haberentur that were counted worthie to be taken Luk. 20.35 so neere unto him 2 For Resolution The next point That after we have well considered it we be affected with it and that no otherwise Ioh. 8.56 then Abraham was Abraham saw it even this day and but a farr of and He reioyced at it And so shall we on it if we be His true seed It brought forth a Benedictus and a Magnificat from the true seed of Abraham If it do not the like from us certainely it but flotes in our braines we but warble about it But we beleeve it not and therefore neither do we rightly vnderstand it Sure I am if the Angells had such a feast to keepe if he had done the like for them they would hold it with all ioy and iubilee They rejoyce of our good but if they had one of their owne they must needs doe it after another manner farre more effectually If we do not as they would do were the case theirs it is because we are short in conceiving the excellencie of the benefit It would have surely due observation if it had his due and serious meditation Luk. 12.48 Further we are to vnderstand this That to whom much is given of them will much be required and as Gregorie well saith Cum crescunt dona crescunt rationes denorum As the gifts grow so grow the accompts too Therefore that by this new dignitie befallen vs Necessitas quaedam nobis imposita est saith Saint Augustine there is a certeine necessitie layd upon us to become in some measure suteable unto it in that we are one one flesh and one bloud with the Sonne of God Being thus in honor we ought to vnderstand our estate and not fall into the Psalmists reproofe Psal 49 13. that we become like the beasts that perish For if we do indeed thinke our Nature is ennobled by this so high a conjunction we shall henceforth hold our selves more deare and at a higher rate then to prostitute our selves to sinne for every base trifling and transitorie pleasure For tell me men that are taken to this degree shall any of them proove a Deuill as Christ said of Iudas or ever as these with us of late have to do with any divelish Ioh. 6.76 Psal. 32.9 or Iudasly fact Shall any man after this assumption be as horse or mule that have no vnderstanding and in a Christian
stand affected as in all other Trades 1. Cor. 2.10 Heb. 6.19 so in this to be acquainted with these and as the Apostle speaketh to pierce ad interiora Velaminis to that which is within the veile to the very Mysterie of Godlinesse 3. A great Mysterie It is not onely a Mysterie of Godlinesse but a Great one The Apostle where he saith * 1 Cor. 13.3 Ephes. 3.18 2. Pet. 1.4 If I knew all Mysteries giveth us to vnderstand there be more then one there is a pluralitie of them And here in this place telleth vs they be not all of one scantling there is magis and minus in them some little some great 1 Some Great if you wilâ— according to all the dimensions length and breadth c. Or Great Virtute non mole of greater value more pretious then other 3 Or Great a third way that is gravida Mysterijs one Mysterie but hath many Mysteries within it That such there are and that this here is one of them Great Now that which leadeth us to make account of Mysteries will likewise leade us to make Great account of Great Mysteries such as this is 4. A great one without controuersie Yet have we not all one point further It is a great one a great one Without controversie For even of those Mysteries that are great all are not great alike Many great there are yet is not the greatnesse of all generally acknowledged in confesso Doubts are made questions arise about them all are not manifestè magna We see in our daies how men languish about some points which they would have thought to be great and great controversies there be and great books of controversies about them Well howsoever it is with other it is not so with this This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken pro confesso Great Great without controversie the manifesting of GOD in the flesh is a Mysterie manifestly great Being then one of the Mysteriâ—s of Religion a great one among them so great as though questions grow about the greatnesse of others none may about this I hope there will be no more question or controversie of our account and our great account of it then there is of the Mysterie it selfe and the Greatnesse of it But before we go any further to remove the veile and shew what it is let us pause here a while till we have rendred thanks to GOD and said with Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now yet blessed be GOD that among diuerse other Mysteries about which ther are so many mists and clouds of controversies raysed in all Ages and even in this of ours hath yet left us some cleere and without controversie manifest and yet great and againe great and yet manifest So Great as no exception to be taken so manifest as no question to be made about them Withall to reforme our iudgements in this point For a false conceit is crept into the minds of men To think the points of Religion that be manifest to be certaine pettie points scarce worth the hearing Those yea those be great and none but those that have great Disputes about them It is not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those that are necessarie He hath made plaine those that not plaine not necessarie What better proof then this here This here a Mysterie a Great one Religion hath no greater yet manifest and in confesso with all Christians Zacharie's Prophecie and promise touching CHRIST wherewith he concludeth his Benedictus we heare it every day shall not deceive vs for this Mysterie He came to guide our feet into the way of peace A way of peace then Luk. 1.79 there shall be whereof all parts shall agree even in the middst of a world of controversies That there need not such a do in complaining if men did not delight rather to be treading mazes then to walke in the waies of peace For even still such a way there is which lyeth faire enough and would lead us sure enough to Saluation if leaving those other rough labyrinthes we would but be shod with the preparation of the Gospell of peace Epes 6 15. Yea further the Apostle doth assure us that if wherevnto we are come and wherein we all agree we would constantly proceed by the Rule those things Phil. 3.15 wherin we are otherwise minded even them would GOD reveale vnto us That is He maketh no controversie but controversies would cease if conscience were made of the practise of that which is out of controversie And I would to GOD it were so and that this here and such other manifestè magna were in account With the Apostle himselfe it was so He sheweth plainely what reckoning he made of this plaine Mysterie in that hauing beene ravisht in spirit up to the third heavens and there heard wonderfull high Mysteries past mans vtterance yet reckened he all those nothing in comparison of this plaine Mysterie here 2. Cor. 12.2 nay esteemed himselfe not to know any thing at all but this And as he esteemed it himself so would he have us It is his expresse charge we see 1. Cor. 2.2 in the Verse next before where he tells his Bishop Timothee how he would have him his Priests and Deacons occupie themselves in his absence This he commends to them wills them to be doing with this Mysterie That you may know what to doe saith he What do but deale with this point throughly deale with it Howsoever it is manifest it is great Great regard to be had to it great paines to be bestowed about it And even so then let us do and see now another while this Mysterie what it is II. What this Mysterie is GOD is manifested in the flesh c. GOD is manifested in the flesh Being one of the Mysteries of godlinesse it cannot be but GOD must be a part and a chiefe part of it And GODS being a part maketh it great For great must that needs be whereof He is a part of whose Greatnesse there is no end And marke first that it is not aliquid Dei but DEVS not any thing divine or of GOD but GOD himselfe Diverse things 1. GOD. diverse invisible things of GOD had been formerly made manifest * Rom. 1.20 His eternall Power Wisedome Providence in and since the Creation They be no Mysteries But this is that not the things of GOD but GODS owne selfe not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beames of His brightnesse but Heb. 1 3. the very Charater of His substance the very nature and Person of GOD. This is a great Mysterie 2. GOD manifested 1. Tim. 6.16 Exod. 32.1 Of GOD the Prophet Esay saith Chap. XLV Ver. XV. Verè Deus absconditus es tu GOD is of himselfe a Mysterie and hidden and that which is strange hidden with light which will make any eyes past looking on Him But a hidden GOD our nature did not endure Will you
them Cleane we are from the first as washed from the originall vncleannesse of our Nature and that by the Laver of regeneration And whole we are as purged within T it 3 5. from the actuall sinnes of our persons and that by the cup of the New Testament 1. Cor. 10.16 which we blesse in His Name And the blood of IESVS CHRIST purgeth us from our sinnes 1. Ioh 1.7 By both He purgeth us from both And this for His purging And is set downe Of which we are not to conceive 3 And sitteth at the right hand c. as of a thing meerely touching Him that His labour being done He took his rest and there is all But that this His sitting downe is a taking possession of that His deare made purchase And that not in His owne name He had it before He was in glorie and in the selfe same glorie with His Father before ever the world was This Haeres factus pertaineth to us as done for us not for Himselfe who needed it not nor could have any vse of it These two between them comprehend all even all we can wish 1 to be purged of the one 2 and to be seised of the other They follow well For to what end purged He us To leave us there No but for some further matter which though it be last in execution was first in intention Having so cleansed us not content with that it was His purpose further to bring us to glorie that is to no lesse matter then to fit on His throne with Him purchased by Him for no other end And these two Purging and Sitting downe in the throne as the Alpha and Omega the first and the last of that He doth for us And so in them is all well represented Purging our sinnes the first Sitting in the throne the last To purge our sinnes He began this day the first day the day of His Birth wherein He purified and sanctified by His holy Nativitie the originall vncleannesse of ours And Sit in the throne was His last work on the last day of His Ascension Then tooke He possession in our names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle as forerunner for us C. 6. Ver. ult The degrees of this Exaltation be these 1 First A throne it is and that is not every seate but a speciall and cheife and honorable seate 2 And secondly of thrones there be some inferiour as the thrones of Iustice This is the highest for it is a throne of Maiestie 3 Thirdly It is in excelsis and that maketh up all For the thrones heer below even of Maiestie sooner or later they that sitt in them must come downe from them But the throne on high Thy seat ô GOD is for ever and ever Not fading and transitory Psal. 45.7 as ours heer 4 Fourthly in this throne Set He is And Sitting is the site or position of rest that is rest in glory Heer where most glorie least rest 5 And fiftly on the right hand which is on the throne the best and next place to GOD Himselfe And by this Verse 13. are we above the Angells for to which of them as the Apostle after deduceth said He at any time Sitt on my right hand No but stand before me as ministring spiritts all Verse 14. Or when they rest it is on the other hand the right hand is kept for us and possessed already by one in our Nature who in this seat will not sit alone Sed consedere nos secum fecit in coelestibus Eph. 2.6 Even now we sit there in Him and shall there sit with Him in the end So He promiseth in expresse terms Apoc 3.21 that we shall sit with Him in His throne as He doth in His Fathers And so not in the throne will He be above us but onely that He in the middest and we on His right hand III. Our duty to Christ. Our duety then is for His excellencie to honor Him for His Power to feare Him for His love shewed reciprocally to love Him againe for His hope promised truly to serve Him GOD for His part would have His servants the Prophetts will used but how ever they in times past were regarded by them this He makes full accompt of if He send His Sonne we will not faile but reverence Him Specially such a SONNE of such glorie Mat. 21.37 such power and above all of such love towards us to provoke ours againe And againe of such ability to reward with eternall glorie as He will even buy our service at Who gives more and pay us for it to the full with no lesse wages then a throne of glorie 1. As a Prophet speaking This in generall More particular In three termes He is sett out to us heer in the text 1 Speaking 2 Purging and 3 Sitting as a Prophet He speakes as a Priest purges as a King sits Speaking our duty is to heare Him to lay up His sayings in our heart Two markes His word hath heer 1 fecit and 2 sustinet made and makes continue Let it have the same in us In the Sermon time something is begunn to be made in us but it continueth not which sheweth it is not verbum virtutis to us Againe let it not be as a Brightnesse only to be seen by us but as a Character too to leave a marke behinde it to be seen on us and then it is right Now hodie si vocem To day if yee will heare His voice yee can heare none but vagitum infantis Psal. 95.8 such a voice as useth to come from a new borne babe And even so He speaks to us if we can understand For even this Verbum to be infans and Tonans to be vagiens He to send forth such a voice it speaketh humilitie I am sure and great love that so would humble it self it we have eares to heare it When He that was the brightnesse of His Fathers glorie should be so eclipsed He that sitts on the throne thus be throwen in a manger 2. As a Priest purging Prophetts spake but purged not Purging was ever the Priests office It is true the word He speakes hath a mundifying vertue Iam mundi estis Now are ye cleane It clenseth then But not that only nor principally For the medicine which purgeth ex proprietate His flesh and bloud goe to it By which will we are sanctified even by the offering of the bodie of IESVS C. 10.10 That blood of IESVS CHRIST cleanseth us from all Sinne 1. Ioh. 1.7 These the true ingredients into this medicine But better yet if both goe togither And this day they first came togither the Word and Flesh therefore of all daies this day they would not be parted For will you sever the flesh from the Word that day on which GOD joyned them GOD forbid There is a correspondencie between the Word and His brightnesse and between the Sacrament and His Character
rather you heard Saint Augustine then my selfe Ego saith he animo revolvens c. I going over in my mind the writings of the Evangelists and Apostles in the New Testament video jejuntum esse praeceptum see fasting is commanded there is a precept for fasting So fasting is in precept there if we will trust Saint Augustine's eyes And we may He that in this place saith Cum jejunatis when ye fast Mark 2.20 saith in another Tum jejunabunt Then they shall fast and that amounts to a Precept I trow Heer you see Cum jeiunatis a part of the Gospell a head in CHRIST'S first and most famous sermon His sermon in the mount So that if there should be a meeting about it such as happened in the holy mount at the transfiguration of CHRIST of Moses for the Law Elias for the Prophetts CHRIST for the Gospell famous all three for their fasts and for one kind of fast all the fast we now beginne all would be for it at no time to be left but in all three estates to be reteined to have the force of a precept in all But lawes and their precepts doe often sleepe and grow into dis-use 1 Vnder the Law How is jejunatis for practise Hath it been vsed and when hath it The fast of a Ios 7.6 Ai vnder Iosua b And practised b Iud â—0 26 At Gibea vnder the Iudges At c 2. Sam 3.35 Mizpa vnder Samuel d 36. At Hebron vnder David e Ier. 36.9 Of Ieremie before the Captivitie f DaÌ„ 1.8 10.3 Of Daniel vnder it Of g Zach. 7.5 Zacharie after it h Ioel. 1 14· At Hierusalem of the Iewes at the preaching of Ioel i Ion. 3.5 At Ninive of the Gentiles at the preaching of Ionas All of these shew when and that it was no stranger with GOD's people so long as the Law and Prophets were in force And what was it when the Gospell came in â— Vnder the Gâ—spell At k Act 13.2.3 Antioch where the Disciples were first called Christians we find them at their fast the Prophets of the New Testament there as well as the Prophets of the Old Our SAVIOVR said to them l Mar. 2.10 When He was gone they should fast So they did Saint Paul for one m 2. Cor. 11.27 he did it oft 2. Cor. 11. And for the rest they approved themselves for CHRIST'S Ministers inter alia by this proofe for one n 2 Cor 6 5. by their fasting 2. Cor. 6. And what themselves did they advised others to doe even to o 1. Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make them a vacant time to fast in So that where the Church for this day otherwise then her custome is on other dayes hath sorted us an Epistle out of the Old Testament and a Gospell out of the New both vse to be out of the New She did it for this end to shew that fasting hath the wings of both Cherâ—bins to cover it both Testaments Old and New Ioël for the one CHRIST for the other So at all hands to commend it to us Sure in the prime of Christianitie it cannot be denied it was in high esteeme fasting in frequent practise of admirable performance Which of the Fathers have not Homilies yet extant in the praise of it What Storie of their lives but reports strange things of them in this kind That either we must cancell all Antiquitie or we must acknowledge the constant vse and observation of it in the Church of CHRIST That CHRIST said not heere Cum jejunatis for nothing They that were vnder Grace went farr beyond them vnder the Law in their Cum and in their Iejunatis both Precept then or practise it wanted not Neither did they want a ground The ground of it It was then holden and so may yet for ought that I know that when we fast we exercise the act of more vertues then one First an act of that branch of the vertue of Temperance that consists not in the moderate vsing but in absteining wholly Abstinence is a vertue Sure I am the primordiale peccatum the primordiall sinne was * Gen. â— 5 not absteining Secondly an act or fruit of repentance there is paena in paenitentia in the very body of the word something poenall in paenitence And of that paenall part is fasting And so an act of Iustice corrective reduced to Saint Paul's * â— Cor. 7.11 vindicta or his * 1. Cor. â— 27 Castigo corpus meum Thirdly An act of humiliation to humble the soule which is both the first and the most vsuall terme for fasting in the Law and Prophets For sure keepe the body up you shall but evill you shall have much adoe to bring or keepe the soule downe to humble it Fourthly Gal. 5.24 They that are CHRIST'S saith the Apostle have and doe crucifie the flesh with the lusts of it Fasting is one of the nailes of the crosse to which the flâ—sh is fastened that it rise not lust not against the Spirit At least fasting we fulfill not the lusts of the flesh Fifthly Nay they goe further and out of Ioel's Sanctificate jejunium and out of Luk. 2.37 where the good old Widow is said to have served GOD and the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fasting and prayer not by prayer onely but by fasting and prayer they have not doubted but that there is Sanctitie in it nor the entitle it an act of the service of GOD that we serve GOD by it Sixthly And serve Him with the chief service of all even of Sacrifice For sure they are all of one assay these three Almes Prayer and Fasting If the other two if Almes be a Sacrifice a Heb. 13.16 with such Sacrifices GOD is pleased If Prayer be one one and therefore called b Hos. 14.2 the calves of our lipps no reason to denie Fasting to be one too If c Psal 51.17 a troubled spirit be a Sacrifice to GOD why not a troubled body likewise And it troubles us to fast that is too plaine Since we are to d Rom. 12.1 offer our bodies as well as our soules both a Sacrifice to GOD As our soule by devotion So our body by mortification And these three to offer to GOD our 1 soule by prayer 2 our body by abstinence 3 our goods by almes-deeds hath been ever counted tergemina hostia the triple or threefold Christian Holocaust or whole burnt offering Seventhly and last the exercise of it by enuring our selves to this part of true Christian Discipline serves to enhable us to have ventrem moratum the masterie of our belly against need be The Fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those that vsed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul gave it the word first Act. 24.16 and saith he tooke it himselfe 1. Cor. 9.27 Vse is much for if before we need we be
〈◊〉 〈◊〉 〈◊〉 in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy rich exceeding Eph. 2.7 Eph. 1.8 1. Tim. 1.14 grace overabounding nay grace superfluous for so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and superfluous is enough and to spare superfluous is cleerely enough and more then enough Once dying then being more then enough no reason He should dye more then once That of his death Now of His life He liveth unto GOD. 2. The cause of His living The Rigor of the law being fully satisfied by His death then was He no longer justly but wrongfully deteyned by death As therefore by the power He had He layd down His life so He tooke it againe and rose againe from the dead And not onely rose Himselfe But in one concurrent action GOD who had by His death received full satisfaction reached Him as it were His hand and raised Him to life The Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the native force doth more properly signifie raysed by another then risen by Himselfe And is so used to shew it was done not only by the power of the Sonne but by the will consent and co-operation of the Father and He the cause of it who for the over-abundant merit of His death and His humbling Himselfe Phil. 2.8.9 and becomming obedient to death even the death of the Crosse not onely raysed Him but propter hoc even for that cause exalted Him also to live with Him in ioy and glorie for ever For as when He lived to man He lived to much miserie so now He liveth to GOD He liveth in all foelicitie This part being oppositely set down to the former living to exclude dying againe living to God to exclude death's dominion and all things perteining to it For as with GOD is life the fountaine of life against death Psal. 36.10 even the fountayne of life never failing but ever renewing to all aeternitie so with him also is torrens deliciarū a maine river of pleasures even pleasures for evermore never ebbing but ever flowing to all contentment against the miseries belonging to deathe's dominion And there He liveth thus not now as the SONNE of GOD as He lived before all worlds but as the Sonne of man in the right of our nature to estate us in this life in the hope of a reversion and in the life to come in perfect and full possession of His own and His Fathers blisse and happinesse when we shall also live to GOD and GOD be all in all which is the highest pitch of all our hope We see then His dying and rising and the grounds of both And thus have we the totall of our Scientes Now followeth our accompt An accompt is either of what is comming to us II. Our Accompt 1. Of our coming in the benefit and that we like well or what is going from us and that is not so pleasing Comming to us I call matter of benefit Going from us matter of duety where I doubt many an expectation will be deceived making accompt to heare from the resurrection matter of benefit onely to come in where the Apostle calleth us to accompt for matter of duety which is to goe from us An accompt there is growing to us by CHRIST 's rising of matter of benefit and comfort such a one there is and we have touched it before The hope of gayning a better life which groweth from CHRIST 's rising is our comfort against the feare of losing this Thus do we comfort our selves against our deathes Now blessed be GOD that hath regenerated us to a lively hope 1. Pet. 1.3 by the resurrection of IESVS CHRIST Thus do we comfort our selves against our friend's death Comfort your selves one another saith the Apostle with these words what words be they 1. Thes. 4.18 Even those of our SAVIOVR in the Gospell Resurget frater tuus Thy brother or thy Father or thy friend shall rise againe And not only against death Ioh. 11.23 but even against all the miseries of this life It was Iob's comfort on the doung-hill well yet videbo Deum in carne mea I shall see GOD in my flesh Iob. 19.25 And not in our miseries alone but when we do well and no man respecteth us for it It is the Apostle's conclusion of the Chapter of the resurrection Be of good cheer yet 1. Cor. 15.58 labor vester non erit inanis in Domino your labour is not in vaine in the LORD you shall have your reward at the resurrection of the just All these waies comfort commeth unto us by it ◠Of our 〈…〉 1. The duty 〈…〉 But this of ours is another manner of accompt of duety to goe from us and to be answered by us And such a one there is too and we must reckon of it I adde that this heer is our first accompt you see it heer called for in the Epistle to the Romans the other commeth after in the Epistle to the Corinthians In very deed this of ours is the key to the other and we shall never find sound comfort of that unlesse we doe first well passe this accompt here It is I say first because it is praesent and concerneth our soules even here in this life The other is future and toucheth but our bodies and that in the life to come It is an error certainly which runneth in mens heads when they heare of the resurrection to conceive of it as of a matter meerely future and not to take place till the latter day Not only CHRIST is risen Colos. 3.1 but if all be as it should be We are already risen with him saith the Apostle in the Epistle this day the very first words of it and even here now saith S. Iohn is there a first Resurrection Apoc. 20.6 and happie is he that hath his part in it A like error it is to conceit the resurrection as a thing meerely corporall and no waies to be incident into the Spirit or Soule at all The Apostle hath already given us an Item to the contrarie in the end of the fourth Chapter before Where he saith He rose againe for our Iustification Chap. 4.25 and Iustification is a matter spirituall Iustificatus est spiritu sayth the Apostle of CHRIST himselfe Verily here must the spirit rise to grace or els neither the bodie 1. Tim. 3.16 nor it shall there rise to glorie This then is our first accompt that accompt of ours which presently is to be passed and out of hand this is it which first we must take order for 1. To be like CHRIST The summe or charge of which accompt is sett downe in these words Similiter vos That we be like CHRIST carie his Image who is heavenly as we have caried the Image of the earthly Be conformed to his likenesse that what CHRIST hath wrought for us the like be wrought in us What wrought for us by his
once That is that we not only dye to sinne and live to GOD but dye and live as He did that is once for all which is an utter abandoning once of sinn's dominion and a continuall constant persisting in a good course once begoon Sinn 's dominion it languisheth sometimes in us and falleth haply into a 〈◊〉 but it dyeth not quite once for all Grace lifteth up the eye and looketh up a little and giveth some signe of life but never perfectly reviveth O that â—nce we might come to this No more deaths no more resurrections but one that we might â—nce make an end of our daily continuall recidivations to which we are so subiect and once get past these pangs and qualmes of godlinesse this righteousnesse like the morning cloud which is all we performe that we might grow habituate in grace radicati fundati rooted and founded in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steddie Ephes. 3.17 1. Cor. 15. vlt. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never to be remooved that so we might enter into and passe a good accompt of this our Similiter vos â— The Discharge and meanes of it Iâ— Iesus Christ our Lord. And thus are we come to the foot of our accompt which is our Onus or Charge Now we must thinke of our discharge to goe about it which maketh the last words no lesse necessarie for us to consider then all the rest For what is it in us or can we by our owne power and vertue make up this accompt We cannot saith the Apostle 2. Cor. 3.5 nay we cannot saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make accompt of any thing no not so much as of a good thought toward it as of our selves If any thinke otherwise let him but prove his owne strength a little what he can do he shall be so confounded in it as he shall change his minde saith Saint Augustine and see plainely the Apostle had reason to shut up all with In Christo Iesu Domino nostro otherwise our accompt will sticke in our hands Verily to raise a soule from the death of sinne is harder farr harder then to raise a dead bodie out of the dust of death Saint Augustine hath long since defined it that Marie Magdalen's resurrection in soule from her long lying dead in sinne was a greater miracle then her brother Lazaru's resurrection that had lyen foure daies in his grave If Lazarus lay dead before us we would never assay to raise him our selves we know we cannot doe it If we cannot raise Lazarus that is the easier of the twaine we shall never Marie Magdalen which is the harder by farre out of Him or without Him that raised them both But as out of Christ or without Christ we can doe nothing toward this accompt Not accomplish or bring to perfection but not do not any great or notable summe of it Ioh. 15.5 but nothing at all as saith Saint Augustine upon Sine me nihil potestit facere So in Him and with Him enhabling us to it we can thinke good thoughts speake good words and doe good workes and dye to sinne and live to GOD and all Omnia possum saith the Apostle Phil. 4.13 And enable us He will and can as not onely having passed the resurrection but being the resurrection it selfe not onely had the effect of it in himselfe but being the cause of it to us So He saith himselfe I am the resurrection Ioh. 11.25 and the life the resurrection to them that are dead in sinne to raise them from it and the life to them that live vnto GOD to preserve them in it Where beside the two former 1 the Article of the resurrection which we are to know 2 and the Example of the resurrection which we are to be like we come to the notice of a third thing even a vertue or power flowing from Christ's resurrection whereby we are made able to expresse our Similiter vos and to passe this our accompt of dying to sinne and living to GOD. It is in plaine words called by the Apostle himselfe virtus resurrectionis Phil. 3.10 the vertue of CHRIST 's resurrection issuing from it to us and he praieth that as he had a faith of the former so he may have a feeling of this and as of them he had a contemplative so he may of this have an experimentall knowledge This enhabling vertue proceedeth from Christ's resurrection For never let us thinke that if in the daies of His flesh there went vertue out from even the verie edge of his garment Luk. 8.46 to doe great cures as in the case of the woman with the bloudie issue we reade but that from His owne selfe and from those two most principall and powerfull actions of His owne selfe his 1 death and 2 resurrection there issueth a divine power from His death a power working on the old man or flesh to mortifie it from His resurrection a power working on the new man the Spirit to quicken it A power hable to râ—ll backe any stone of an evill custome lye it never so heavy on us a power hable to drie up any issue though it have runne upon us twelve yeare long And this power is nothing els but that divine qualitie of grace which we receive from Him 2. Cor. 6.1 Receive it from Him we doe certainely onely let us pray and 〈◊〉 ouâ— selâ—es that we receive it not in vaine the Holy Ghost by waies to flesh 〈…〉 vnknowne inspiring it as a breath distilling it as a dew deriving it as a secret inflâ—ence into the soule For if Philosophie grant an invisible operation in us to the câ—lestiall bodies much better may we yeeld it to His aeternall Spirit whereby 〈◊〉 a vertue or breath may proceed from it and be received of us Which breath or Spirit is drawen in by Prayer and such other exercises of devotion on our parts and on GOD 's part breathed in by and with the Word well therefore termed by the Apostle the Word of grace And I may safely say it Act. 20.32 with good warrant from those words especially and chiefly which as He himselfe saith of them are Spirit and Life even those words which ioyned to the element Ioh. 6.63 make the blessed Sacrament There was good proofe made of it this day All the way did He preach to them even till they came to Emmaus and their hearts were whot within them which was a good signe but their eyes were not opened but at the breaking of bread Luk. 24.31 and then they were That is the best and surest sense we know and therefore most to be accompted of There we tast and there we see Tast and see how gratious the Lord is Psal. 34.8 1. Cor. 12.18 Heb 13.9 Heb 9.14 There we are made to drinke of the Spirit There our hearts are strengthened and stablished with grace There is the bloud which shall purge our consciences from dead
CHRIST was the utter making it void So Iudgement was entred and an Act made CHRIST should be restored to life And because He came not for Himself but for us and in our name and stead did represent us and so we virtually in Him by His restoring we also were restored By the rule si Primitae tota conspersio sic as the First fruicts go Rom. 11.16 so goeth the whole lumpe as the Roote the branches And thus we have gotten life againe of mankind by passing this Act of Restitution whereby we have hope to be restored to life But life is a terme of latitude and admitteth a broad difference which it behooveth us much that we know Two lives there be In the holy Tongue the word which signifieth life is of the duall number to shew us there is a dualitie of lives that two there be and that we to have an eye to both It will helpe us to understand our Text. For all restored to life All to one not all to both The Apostle doth after at the 44 Verse expressly name them both 1 One a Naturall life or life by the living soule The other â— a Spirituall life or life by the quickening Spirit Of these two Adam at the time of his fall had the first of a living soule was seised of it and of him all mankind Christ and we all receive that life But the other the Spirituall which is the life cheifly to be accompted of that he then had not not actually Onely a possibilitie he had if he had held him in obedience and walked with GOD to have been translated to that other life For cleer it is the life which Angells now live with GOD and which we have hope and promise to live with Him Luc. 20.36 after our restoring when we shall be aequall to the Angells that life Adam at the time of his fall was not possessed of Now Adam by his fall fell from both forfeited both estates Not onely that he had in reversion by not fullfilling the conditions but even that he had in esse too For even on that also did Death seise after Et mortuus est CHRIST in his restitution to all the sonnes of Adam to all our whole nature restoreth the former therefore all have interest all shall partake that life What Adam actually had we shall actually have we shall all be restored To repaire our nature He came and repaire it He did all is given againe really that in Adam really we lost touching Nature So that by his fall no detriment at all that way The other the second that He restoreth too but not promiscuè as the former to all Why for Adam was never seised of it performed not that whereunto the possibilitie was annexed and so had in it but a defeicible estate But then by His speciall grace by a second peculiar act He hath enabled us to atteine the second estate also which Adam had onely a reversion of and lost by breaking of the condition whereto it was limited And so to this second restored so many as to vse the Apostle's words in the next verse are in Him that is so many as are not only of that masse or lump whereof Adam was the first fruits for they are interessed in the former onely but that are besides of the nova conspersio whereof CHRIST is the Primitiae a Ioh. 1.12 They that beleeve in Him saith Saint Iohn them He hath enabled b Ioh. 20.17 to them He hath given power to become the sonnes of GOD to whom therefore He saith this day rising Vado ad Patrem vestrum In which respect the Apostle calleth Him c Rom. 8.29 Primogenitum inter multos fratres Or to make the comparison even to those that are to speake but as d Esay 8. â—â— Esay speaketh of them His children Behold I and the the children GOD hath given me The terme He vseth Himselfe to them after His resurrection and calleth them Children And they as His familie take denomination of Him Christians of CHRIST Of these two lives the first we need take no thought for It shall be of all the vnjust as well as the iust The life of the living soule shall be to all restored All our thought is to be for the later how to have our part in that supernaturall life for that is indeed to be restored to life For the former though it carie the name of life yet it may well be disputed and is Whether it be rather a death then a life or a life then a death A life it is and not a life for it hath no living thing in it A death it is and not a death for it is an immortall death But most certaine it is call it life if you will they that shall live that life shall wish for death rather then it and this is the miserie not have their wish for death shall flie from them Out of this double life and double restoring there grow two Resurrections in the world to come set downe by our SAVIOVR in expresse termes Ioh. 5. â—9 Though both be to life yet 1 that is called condemnation to judgement and 2 this onely Heb. 11.35 to life Of these the Apostle calleth one the better resurrection the better beyond all comparison To atteine this then we bend all our endeavours that seeing the other will come of it selfe without taking any thought for it at all we may make sure of this To compasse that then we must be in CHRIST So it is in the next verse To all but to every one in order CHRIST first the first fruits and then they that be in Him Now He is in us by our flesh and we in Him by His Spirit and it standeth with good reason they that be restored to life should be restored to the Spirit For the Spirit is the cause of all life but specially of the Spirituall life which we seeke for His Spirit then we must possesse our selves of and we must doe that heere for it is but one and the same Spirit that raiseth our soules heere from the death of Sinne Rom. 8.11 and the same that shall raise our bodies there from the dust of death Of which Spirit there is first fruits to reteine the words of the Text and a fullnesse But the fullnesse in this life we shall never atteine Our highest degree heer is but to be of the number whereof he was that said Et nos habentes primitias Spiritus Rom. 8 23. These first fruits we first receive in our Baptisme which is to us Tit. 3.5 our Laver of regeneration and of our renewing by the holy Spirit where we are made and consecrate Primitiae Heb. 12.1 But as we need be restored to life so I doubt had we need to be restored to the Spirit too We are at many losses of it by this sinne that cleaveth so faâ—t to us I doubt it is with us as
with the fields that we need a feast of first fruits a day of consecration every yeere By something or other we grow un-hallowed and need to be consecrate anew to re-seize us of the first fruits of the Spirit again At least to awake it in us as Primitiae dormientium at least That which was given us and by the fraud of our enemie or our owne negligence or both taken from us and lost we need to have restored that which we have quenched to be light anew that which we have cast into a dead sleepe 1. Th. 5..19 Ephes. 5.14 awaked up from it If such a new consecrating we need what better time then the feast of first fruits the sacring time under the Lawe and in the Gospell the day of CHRIST 's rising our first fruits by whom we are thus consecrate The day wherein He was himselfe restored to the perfection of His Spirituall life the life of glorie is the best for us to be restored in to the first fruits of that spirituall life the life of Grace IV. The Application to the Sacrament And if we aske what shall be our meanes of this consecrating The Apostle telleth us Heb. 10.10 we are sanctified by the Oblation of the bodie of IESVS That is the best meanes to restore us to that life He hath said it and shewed it himselfe He that eateth Me shall live by Me. The words spoken concerning that are both Spirit and Life Ioh. 6.57.63 whither we seeke for the Spirit or seek for Life Such was the meanes of our death by eating the forbidden fruit the first fruits of death and such is the meanes of our life by eating the flesh of CHRIST the first fruits of life And herein we shall very fully fit not the time only and the meanes but also the manner For as by partaking the flesh and blood the substance of the first Adam we came to our death so to life we cannot come unlesse we do participate with the flesh and blood of the second Adam that is CHRIST We drew death from the first by partaking his substance and so must we draw life from the second by the same This is the way become branches of the Vine and partakers of his nature and so of his life and verdure both So the time the meanes the manner agree What letteth then but that we at this time by this meanes and in this manner make our selves of that conspersion whereof CHRIST is our first fruits by these meanes obteining the first fruits of His Spirit of that quickning Spirit which being obteined and still kept or in default thereof still recovered shall heer begin to initiate in us the first fruits of our restitution in this life whereof the fulnesse we shall also be restored unto in the life to come As Saint Peter calleth that time the time of the restoring of all things Then shall the fulnesse be restored us too Act. 3.21 when GOD shall be all in all not some in one and some in another but all in all Atque hic est vitiae finis pervenire ad vitam cujus non est finis This is the end of the Text and of our life to come to a life whereof there is no end To which c. A SERMON PREACHED BEFORE THE KING'S MAIESTIE AT VVHITE-HALL on the XXVII of March A. D. MDCVIII being EASTER DAY MAR. CHAP. XVI Et cum transisset Sabbatum c. VER 1. And when the Sabbath day was past Marie Magdalen and Marie the mother of Iames and Salome bought sweet ointments that they might come and embalme Him 2. Therefore early in the morning the first day of the weeke they came unto the Sepulcher when the Sunne was yet rising 3. And they said one to another Who shall roll us away the stone from the doore of the Sepulcher 4. And when they looked they saw that the stone was rolled away for it was a very great one 5. So they went into the Sepulcher and saw a yong man sitting at the right side clothed in a long white robe And they were afraid 6. But he said unto them Be not afraid Ye seeke IESVS OF NAZARET which hath beene crucified He is risen He is not heere Behold the place where they put Him 7. But goe your way and tell His Disciples and PETER thâ—t He will goe before you into Galilee there shall ye see Him as He said vnto you THE Summe of this Gospell is a Gospell that is The Summe a message of good tydings In a message these three points fall in naturally 1 The Parties to whom it is brought 2 The Partie by whom 3 And The Message it selfe These three 1. The Parties to whom Three women the three Maries 2. The Partie by whom an Angell 3. The Message it selfe the first newes of Christ's rising againe These three make the three parts in the Text. 1 The Women 2 The Angell 3 The Message Seven verses I have readd ye The first foure concerne the Women The fifth the Angell The two last the Angell's message In the Women we have to consider The Division 1 Themselves in the first 2 Their Iourney in the second and third and 3 Their Successe in the fourth In the Angell 1 The manner of his appearing 2 and of their affecting with it In the Message The newes it selfe 1. That CHRIST is risen 2. That He is gone before them to Galilee 3. That there they shall see Him 4. Peter and all 5. Then the Ite dicite The Commission Ad Evangelizandum not to conceale these good newes but publish it These to his Disciples they to others and so to us we to day and so to the worlds end I. The Parties to whom Three Women AS the Text lyeth the part that first offereth it selfe is The parties to whom this message came Which were three Women Where finding that Women were the first that had notice of Christ's resurrection we stay For it may seeme strange that passing by all men yea the Apostles themselves Christ would have His Resurrection first of all made knowne to that sexe Reasons are rendred of diverse diversly We may be bold to alleage that the Angell doth in the Text Verse 5. Vos enim quaeritis for they sought Christ. And Christ is not vnrighteous to forget the worke and labour of their Love Heb. 6.10 that seeke Him Verily there will appeare more Love and Labour in these Women then in Men even the Apostle's themselves At this time I know not how Men were then become Women and did animos gerere muliebres Ioh. 20.19 and Women were Men Sure the more manly of the twaine The Apostles they satt mured up all the doores fast about them sought not went not to the Sepulcher Ioh. 21.15.20 Neither Peter that loved Him nor Iohn whom He loved till these Women brought them word But these Women we see were last at His Passion and first at His
conclusion To the next point 2. Direction how to keepe it Absolutely we are to keepe this feast but not to keepe it Quovis modo No matter how prepared vnprepared in any garment in any sort No this Non and this Sed Not on that manner but this shew plainely every manner will not serve What then is the Manner Not in old levin With the Passe-over he began and he holds him to it still that if it be a Passe-over reason would it should be kept like a Passe-over even in the same manner Now the Passe-over was not a loose lawlesse thing to hold it in any fashion it skilled not how No it had his lawes Even that Haec est lex Paschalis ye shall read it Exod. 12.43 This is the law of keeping it Indeed diverse lawes it had in type that concerne us in truth Among the rest this for one in the Text. The Lamb would not be eaten with every kind of bread 1 Noâ— in sâ—rmenâ—o Not with the oâ—d Leâ—in Every past was not for this feast not levined in any wise Such an antipatâ—ie there was betweene levin and it as it might not I will not say come to the board but not be endured in the house all the feast long though it were neither tasted nor touched If it were not throw'n out if any never so little of it remained in any corner Eâ—od 12.19 the law was broken the feast illegitimate To maâ—e it up then a perfect Pâ—â—se-oâ—â—â— heere is another yet which I called our Passe-over-duety the not sâ—aying still in our old levin but passing over as it were to a new paste a necessâ—rie câ—ndition for the right holding this fâ—ast For sweet bread was so proper to the Paâ—â—â—-â—ver as Luk. 22. ye shall finde they be but two diverse namâ—â— Luk 22 7. of one and the same thing Omnia in figuram illis saith the Apostle With them all was in type 1. Cor. 10 11. What is the Spirit of this letter what meant by lâ—vin The Apostle tells us the old levin of Egypt is our former vitious course of life sowred with the levin of the old Adam and Nova â—oâ—spersio is newnesse of life The time of offâ—ring the 〈◊〉 is the time of casting out this Meet if we would have our sinnes passe from us we should passe from them also and throwe their levin out And well is Sinne resembled to levin Levin wiâ—l grow â—oysome if it be kepâ— lonâ— and sinne if it have lyen long in us or we in it turnes to a certaine sowâ—nesse that wâ— our selves feele an unpleasant favour or upbrayding of it in our soules Oâ—r SAVIOVR felt it so I am sure the Vinâ—gar He took shewed the relish of it By which upbraiding we finde we need an Expurgate for it as it were a corrupt humor in our soules that needed to be purged out Generally all old levin whatsoever namely two sâ—rts of it 1 〈◊〉 and 2 〈◊〉 turned Naughtinesse and Malice The words in their owne nature as they properly signifie 1 One noteth a loose licentious lewdnesse lightly ending in Lust. 2 The other an vnquiet working wickednesse that will take paines to doe a shrewd turne commonly the effect of Mâ—lice The sinnes of lust are well set out in old corrupt levin for so they end most what in corruption and rottenesse The sinnes of â—alice likewise For as levâ—n it makes men swell one against another as if thâ—y would burst and sowre are the fruits of it and vnpleasant as any lâ—vin in the world These two to be cast out as those that have a speciall antipathie with this feast and Offering For no agreement betweene a foule life and the feast of an vndâ—filed Lamb. Nor no fellowship betweene sowre malice and the feast of Sweet bâ—â—ad And these two are specially named because they were the faults wherewith the Corinthians specially were levined to whom he writes Incest at the first Verse as we know Corinth heard evill for loosnesse There is Nâ—quitia And againe swâ—lling one against another at the second there is Malice As to ridd our selves of this levin so to furnish our selves as with new past with the two levin-lesse vertues Sinceritie and Truth Sinceritie that is cleanesâ—e of life Sed. c. a word thought to be taken from honie which is then mel sincerum when it is sine cerâ vnmingled without wax or any baggage in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke word is properly of vncounterfeit wares such as we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth and shew them in the sunne as need not the false light of a close shop to vtter them But Truth that runnes through all flat against all kind of levin if it have any manner levin true it is not and so out it must 1. The levin of Doctrine Matt. 16.6 Of levin in the Gospell I finde three sorts interpreted to our hands that we cannot mistake CHRIST willed His Disciples to beware of the levin of the Pharisees and Sadducees It is after said He meant it of their doctrine that was full of corrupâ— levin 12. 1. The Pharisees of the levin of superstition consisting in phylacteries phrases and observances and little els 2. The Sadducees of a levin that smelt strong of prophanesse in their libertie of prophesying calling in question Angells and Spirits and the Resurrection it selfe 3. And a third levin CHRIST names the lâ—vin of Herod Mar. 8.15 ware that too Many times it is the bane of true Religion when GOD 's truth and worship must be moulded up with Ieroboam's and with Herod's ends squared to them just as is fittest to doe their turnes that Ieroboam may be safe No superfluous Caveat many times this marreth all Let all be abandoned Pharisee's Sadducce's Herod's and the truth take place 2. The levin of life Luk. 12.1 Now as in that place the Pharisee's levin is doctrine so in another I finde that CHRIST expounds it hypocrisie and that is meerly opposite to truth in meaning speaking and dealing The Pharisee was a great dealer with this lâ—vin He had it on his face Matt. 6.16 Matt. 23.7 to make him looke soure men might take notice when they fasted He had it on his tongue Rabbi O you teach the truth you respect no mans person when they sought to cut his throat He had it in his whole course all for shew to seeme that they were not 27. Gabbatha without and Golgotha within But yet even they though they vsed it they taught it not for a doctrine nor avowed not the lawfull vse of it that one might speake the one halfe without and the other halfe within as our Pharisees now doe Men ye shall never have any sincere truth from them Search them they have still a peece of levin in their bosome speake so and deale so as if they would take the sentence by the end and turne it cleane against the Apostle to purge out all his
That Christ's bodie is Templum hoc 2. The dissolution of it by death in Solvite 3. The rearing it up againe by His resurrection in Excitabo 4. The time to doe it in three dayes By which circumstance of three dayes and this day the third of them commeth this time to claime a kind of propertie in this passage of Scripture And that two waies For first at this Feast were these words heer spoken you may see they were so at the thirteenth verse before at the Feast of Easter And secondly at this Feast againe were they fullfilled after the Solvite three dayes since the Excitabo this very day So at this Feast the promise and at the very same the accomplishment of it The accomplishment once the memoriall ever Being then at this very time thus spoken and done Spoken heer now done three yeares after Being I say spoken and done and at this time spoken and done Neverso fit as now I. The two senses of Templâ—â—oc Ver. 20. Solvite Templum hoc Templum hoc we begin with It is a borrowed terme But we cannot misse the sense of it For both are set downe heer to our hand the wrong sense and the right The wrong the next verse of all for the materiall Temple So the Pharisees tooke it and mis-tooke it The right the next Verse after for the Temple of His body So they should have taken it For so He meant it Ver. 21. Ipse autem dicebat c But He spake of the Temple of His Body And He know his owne meaning best and reason would should be His own Interpreter And this meaning of His it had been no hard matter for them to have hitt on but they came but a byrding but to catch from Him some advantage and so were willing to mistake Him As this they caught as an advantage we see and layd it up for a raynie day and three yeares after out they came with it and framed an Inditement upon it as if He had meant to have destroyed their Temple Mat. 26.61 Mar. 14.58 The Pharisees sense could not be true Ver. 18. But was it likely or could it once be imagined He meant to destroy it It was GOD'S house And the zeale of God's house but even a verse before consumed Him And doth His zeale now like the zeale of our times consume God's house What and that so quickly but a Verse between But even very now He purged it And did He purge it to have it pulled downe That were preposterous Now it was purged pull it downe Nay pull it downe when it was polluted Now it is cleansed let it stand To reforme Churches and then seeke to dissolve them wil be counted among the errours of our Age. CHRIST was farr from it He that would not see it abused would never endure to have it destroyed specially not when He had reformed the abuses And yet more specially not even presently upon it they might be sure But that which must needs lead them to the right meaning was that these words Templum hoc He could not say them but by the manner of His uttering them by His very gesture at the delivery of this particle hoc they must needs know what Temple it was He intended It was easy to marke whither He carried His hand or cast His eye up to the fabrique of it or whither He bare them to His bodie Which one thing onely was enough to have resolved them of this point and to quit our Saviour of aequivocation We will then wayve theirs as the wrong meaning And take it as he wisheth The true sense Chap. 13.23 who leant on his breast and best knew His minde of the Temple of His bodie But what resemblance is there between a bodie and a Temple 1. A Bodie a Temple Ver. 16. or how can a bodie be so termed Well enough For I aske why is it a Temple What makes it so Is it not because it is Domus Patris mei as He said a little before because GOD dweleth there For as that wherein man dwells is a house So that wherein GOD is a Temple properly That I say wherein be it place or be it bodie So come we to have two sorts of Temples Temples of flesh and bone as well as Temples of lime and stone For if our bodies be termed houses because our soules tenant wise abide and dwell in them If because our soules dwell they be houses if GOD doe so they be Temples why not Why not 1. Cor. 6 1â— why know yee not this saith the Apostle that your very bodies if the Spirit of GOD abide in them eo ipso Temples they be such as they be But then they be so specially when actually we imploy them in the service of GOD. For being in His Temple and there serving Him then if ever they be Templa in Templo Living Temples in a Temple without life A bodie then may be a Temple Even this of ours And if ours these of ours I say in which 2. CHRIST 's body a Temple Col. 2.9 the Spirits of God dwelleth onely by some gift or grace with how much better right better infinitely His bodie Christ's in whom the whole God-Head in all the fulnesse of it dwelt corporally Corporally I say and not Spiritually alone as in us By nature by personall union not as in us by grace and by participation of it onely Againe if ours which we suffer oft to be polluted with sinne that many times they stand shutt up and no service in them for a long season togither how much more His that never was defiled with any the least sinne never shut but continually taken up and wholly imployed in His Father's service His above all exception His without all comparison certeinly Alas ours but Fathers acâ—es under goat skinns His the true the Marble the Cedar-Temple inâ—enâ— in CHRIST'S bodie then a Temple But a Temple at large will not serve It must be Templum hoc that very Temple 3. Christ's body This Tâ—â—â—le or 〈…〉 they too heat for And so we to proceed yet further and to seeke a congruitie of His bodie with the materiall Temple it was taken for to which there is no doubt His intent was to resemble it The Rabbins in their Speculative Divinitie doe much busy themselves to shew that in the Tâ—mple there was a modell of the whole world and that all the Sphaeres in heaven and all the Elements in earth were recapitulate in it They were wide The Fathers tooke the right and bestowed their time and travaile more to the point to shew how that Temple and all that was in it was nothing els but a compendious representation of CHRIST for whom and in whose honour was that and all other true Temples And this they did by Warrant from the Apostle who in Heb. IX aimeth at some such thing Heb. 9.5 Christ's bodie Templum hoc wherein like Now the points of
in us it is so by the power of CHRIST 's death and thither to be referred properly And whatsoever good is revived or brought againe anew from us it is all from the vertue of CHRIST 's rising againe All do rise all are raised thence The same power that did create at first the same it is that makes a new creature The same power that raised Lazarus the brother from his grave of stone the same raised Marie Magdalene the sister from her grave of Sinne. From one and the same power both Which keepeth this methode Worketh first to the raising of the soule from the death of sinne and after in the due time to the raising of the body from the dust of death Els what hath the Apostle said all this while Now this power is inhaerent in the Spirit as the proper subject of it even the aeternall Spirit whereby CHRIST offered himselfe first unto GOD and after raised himselfe from the dead Now as in the texture of the naturall body ever there goes the Spirit with the blood ever with a veine the vessell of the one there runnes along an arterie the vessell of the other So is it in CHRIST His blood and his Spirit alwaies goe together In the Spirit is the power in the power virtually every good work it produceth which it was ordeined for If we get the Spirit we cannot faile of the power And the Spirit that ever goes with the blood which never is without it This carries us now to the blood The very shedding whereof upon the Crosse primùm ante omnia was the nature of a price A price first of our ransome from death due to our sinne through that His satisfaction A price againe of the purchase He made for us through the value of His merit which by His Testament is by Him passed over to us Now then His blood after it had by the very powring it out wrought these two effects it ranne not wast but divided into two streames T it 3.5 1. One into the Laver of the new birth our Baptisme applied to us outwardly to take away the spotts of our sinne Luk. 22.20 2. The other into the Cup of the New Testament in His blood which inwardly administred serveth as to purge and cleanse the conscience from dead workes Chap. 9.14 that so live works may grow up in the place So to endue us with the Spirit that shall enhable us with the power to bring them forth Haec sunt Ecclesiae gemina Sacramenta these are not two of the Sacraments but the two twin-Sacraments of the Church saith S. Augustine And with us there are two Rules 1. One Quicquid sacrificio offertur Sacramento confertur what the Sacrifice offereth that the Sacrament obteineth 2. The other Quicquid Testamento legatur Sacramento dispensatur What the Testament bequeatheth that is dispensed in the holy Mysteries To draw to an end If this power be in the Spirit and the blood be the vehiculum of the Spirit How may we partake this blood It shall be offered you streight in the Cup of blessing which we blesse in His name For is not the Cup of blessing which we blesse the Communion of the blood of CHRIST saith S. Paul 1. Cor. 10.16 Is there any doubt of that In which blood of CHRIST is the Spirit of Christ. In which Spirit is all Spirituall power and namely this power that frameth us fit to the workes of the Spirit Which Spirit we are all made there to drinke of And what time shall we doe this What time is best What time better then that day in which it first shewed forth the force and power it had in making peace in bringing back CHRIST that brought peace back with Him that made the Testament that sealed it with his blood that died upon it that it might stand firme for ever All which were as upon this day This day then somewhat would be done somewhat more then ordinarie more then every day Let every day befor every good worke to doe His will But this day to doe something more then so something that may be well pleasing in His sight So it will be kindly So we shall keepe the degrees in the Text So we shall give proofe that we have our part and fellowship in CHRIST in CHRIST 's resurrection in the vertue of CHRIST 's resurrection Grace rising in us workes of grace rising from it That so there may be a resurrection of vertue and good workes at CHRIST 's resurrection That as there is a reviving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth when all and every herbs and flowers and brought againe from the dead So among men good workes may come up too that we be not found fruitlesse at our bringing backe from the dead in the great Resurrection But have our parts as heere now in the blood so there then in the Testament and the Legacies thereof which are glorie joy and blisse for ever and ever Printed for RICHARD BADGER SERMONS OF THE SENDING OF the Holy Ghost PREACHED VPON VVhit-Sunday A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the VIII of June A. D. MDCVI being WHIT-SVNDAY Acts CHAP. II. VER I. II. III. IV. And when the Day of Pentecost was come or when the fifty daies were fulfilled they were all with one accord in one place And there came sodeinly from heaven the sound of a mighty Winde and it filled the place where they sate And there appeared tongues cloven as they had beene of fire and sate upon each of them And they were all filled with the Holy Ghost they began to speake with other tongues as the Spirit gave them utterance WE are this day beside our weekly due of the Sabboth to renew and to celebrate the yearely memorie of the sending downe the Holy Ghost One of the Magnalia Dei as they be termed after in the XI Verse One of the great and wonderfull Benefitts of GOD Indeed Ver 11. a Benefit so great and so wonderfull as there were not tongues enough upon earth to celebrate it withall but there were faine to be more sent from heaven to help to sound it out throughly Even a new supply of tongues from heaven For all the tongues in earth were not sufficient to magnifye GOD for his goodnesse in sending downe to men the gift of the HOLY GHOST This we may make a severall benefit by it selfe from those of CHRIST 's And so the Apostle seemeth to doe Gal. 4.4.4.6 Gal. 4. First GOD sent His Sonne in one verse and then after GOD sent the Spirit of His Sonne in another Or we may hold our continuation still and make this the last of CHRIST 's Benefitts For Ascendit in altum is not the last there is one still remaining which is Dona dedit hominibus Psal. 68.18 And that is this daye 's peculiar wherein were given to men many and manyfold both graces and gifts and all in one gift
the gift of the Holy Ghost Howsoever we make it sure it is that all the rest all the Feasts hitherto in the returne of the yeare from his Incarnation to the very last of his Ascension though all of them be great and worthy of all honour in themselves yet to us they are as nothing any of them or all of them even all the Feasts in the Calendar without this Day the Feast which now we hold Holy to the sending of the Holy Ghost CHRIST is the Word and all of Him but words spoken or words written there is no seale putt to till this day The Holy Ghost is the Seale or Signature In quo signati estis Ephes. 4 30. A testament we have Ephes. 4.30 and therein many fayre legacies but till this day nothing administred The Administrations are the Spirit 's 1. Cor. 12.4 In all these of CHRIST 's 1. Cor. 12.4 there is but the purchase made and payd for and as they say Ius ad rem acquired But Ius in re Missio in Possessionem Liverie and seizin that is reserved till this day For the Spirit is the Arrha the earnest or the investiture of all 2. Cor. 5.5 that CHRIST hath done for us These if we should compare them it would not be easy to determine whether the greater of these two 1 That of the Prophet Filius datus est nobis 2 Or that of the Apostle Spiritus datus est nobis Esa. 9.6 Rom. 5.5 The ascending of our flesh or the descending of His Spirit Incarnatio Dei or Inspiratio hominis The Mysterie of His incarnation or the Mysterie of our inspiration 1. Tim. 3. ult For Mysteries they are both and great Mysteries of Godlinesse both and in both of them GOD manifested in the flesh 1 In the former by the union of His Sonne 2 In the latter by the communion of His blessed Spirit But we will not compare them they are both above all comparison Yet this we may safely say of them without either of them we are not compleat we have not our accomplishment But by both we have and that fully even by this daies royall exchange Whereby as before he of ours so now we of his are made partakers He clothed with our flesh and we invested with His Spirit The great Promise of the Old Testament accomplished That He should partake our humane nature and the great and precious Promise of the New That we should be Consortes Divinae naturae partake his divine nature 2. Pet. 1.4 Both are this day accomplished That the Text well beginneth with Dum Complerentur For it is our Complement indeed and not onely ours but the very Gospell's too It is Tertullian Christus Legis Spiritus Sanctus Evangelij Complementum The comming of Christ was the fullfilling of the Law The comming of the HOLY GHOST is the fulfilling of the Gospell The Division Of which comming of the Holy Ghost the Report is heer set downe by S. Luke both of the 1 time and the 2 manner of it 1. The Time in the first words When the day of Pentecost was come 2. The Manner in all the rest of the foure Verses And the Manner first on their parts to whom He came Of the preparation for his comming in the first Verse And then the manner of His comming in the other three On their parts to whom He came how they stood prepared how they were found framed and fitted to receive him when He came in these three 1. They were all of one accord 2. They were all in one place 3. And both these dum complerentur even so long till the fiftie daies were fulfilled On His part the manner of his comming to them thus prepared 1 First as it is propounded in Type or Figure in the second and third Verses 2 And then as it is expounded in truth and indeed in the fourth 1. In Type or figure Symbolicè and that is two waies agreeable to the two chiefe senses 1 the hearing and 2 the sight â— To the hearing by a sound in the second verse 2 To the sight by a shew in the third 1. To the hearing by a sound in the second A sound of a winde A winde suddaine 2 vehement 3 That came from heaven and 4 filled that place where they sate 2. To the sight by a shew in the third There appeared 1 Tongues 2 cloven 3 as it were of fire 4 which sate upon each of them Thus farr the Figure 2. Then in the fourth followeth the thing it selfe Which verse is as it were a Commentarie of the two former I. Of the Winde inward in the first part of it and these words They were all filled with the Holy Ghost 2. Of the Tongues outward in the latter and these words They begann to speake with other tongues as the Spirit gave them utterance The one to represent the inward operation The other the outward manifestation of the Spirit Thus standeth the Order These are the Parts THe first point is the Time of His comming that is The day of Pentecost I. The 〈◊〉 Whâ—n thâ— dâ—y of Pentecâ—st waâ— come 1. Why that day The day of Pentecost was a great Feast under the Law And meete it was this Comming should be at some great Feast 1 The first Dedication of Christ's Catholique Church on earth 2 The first publishing the Gospell The first proclaiming the Apostle's Commission were so great matters as it was not meete they should be obscurely carried stolne as it were or done in a corner Much lay upon them and fit it was they should be done in as great an Assembly as might be And so they were even in a Concourse as in the V. Verse it is of every Nation under heaven That so notice might be taken of it and by them carried all over the world even to the utmost corners of the earth Saint Paul sayd well to King Agrippa This is well enough knowen This was not done in a corner Act. 26.26 2. At a great Feast it was meete but there were many great Feasts why at this Feast the Feast of Pentecost It is agreed by all Interpreters old and new Cyâ—â—iâ—t Ser. de 〈◊〉 Cyprian is the first we finde it in That it was to hold harmonie to keepe correspondencie betâ—een the two Testaments 2 Aâ— thâ— fâ—aâ—t of 〈…〉 the Old and the New So it was at Christ's Death we see He was slaine not onely as the Lambe was but even when the Lambe was slaine too On the Feast of the Passeover then was Christ our Passeover offered for us 1. Câ—r 5 7. Now from that Feast of the Passeover reckoning fiftie daies they came to Sinai And there on that day the day of Pentecost received they the Law a memorable day with them a high Feast even for so great a Benefit and is therefore by them called the Feast of the Law And even the very same day reckoning from Christ our Passeover
is but a circumstance or ceremonie what should we stand at it Yes sure seeing the HOLY GHOST hath thought it so needfull as to enter it we may not passe it over or leave it out Not onely of one minde that is unanimitie but also in one place too that is uniformitie Both in the unitie of the Spirit that is inward and in the bond of peace too that is outward An Item for those Eâ—hâ—s 4.3 whom the Aâ—ostle calleth Filij Substractionis that forsake the Congregation as even then Heb 10 39 in the Apostle's Times the manner of some was and doe withdraw themselves to their perdition to no lesse matter GOD 's will is we should be Heb. 10 25. as upon one foundation so under one roof That is His doing Qui facit unanimes c He that maketh men of one minde to dwell in one house Therefore it is expresly noted Psal. â—8 6 of this Companie heer in the Text where they prayed they prayed all togither Chap. 4.24 When they heard they heard all togither Chap. 8.6 When they brake bread they did it all togither Verse 46. All togither ever not in one place some and some in another but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in one and the selfe same place For say what they will Division of places will not long be without division of mindes This must be our ground The same Spirit that loveth unanimitie loveth vniformitie unitie even in matter of circumstance in matter of place Thus the Church was begunn thus it must be continued To these doe the Fathers joine a third which they raise out of the word While the 〈◊〉 dâ—yâ—s were fulfiâ—led I 〈◊〉 complerentur A disposition in them whereby they held out and stirred not even till the fiftie dayes were fulfilled That farmer unanimitie this latter long animitie There is in us a hott hastie spirit impatient of any delay what we would have we would have out of hand and these same Dum and Donec and such like words we love them not This Spirit was even in these heer the Apostles themselves at the first as we may see in the last Chap. Verse 6. where they shew it Domine iam nevis Lord will thou now even now by and by But that Spirit He cast out with Non est vestrum c Manetâ—vos dum After which charge given though at the instant of His ascending He promised He would send them the Holy Ghost Chap 1.7 yet they did not looke for Him the same afternoone nor stayed but till the morrow after Ascension Day not as the Bethulian's stint was foure or five daies at the farthest Iudith 7.30 and then waxed weary and would wayte no longer But as He willed them to wayte so they did wayte not five dayes but five and five And so continued wayting even usque dum Complerentur till they were accomplished And then brake not up neither to keepe Holy-day but held on their wayting holy-dayes and all We say before this Feast had diverse names 1 The Feast of the Law 2 The Feast of harvest Deut. 16 9. 3 The Feast of Pentecost We may put to a fourth out of Deuter. 16.9 It is there called 4 the Feast of Weekes It is not houres will serve the turne not yet dayes it must be weekes and as many weekes as be dayes in a weeke to make it Pentecost that is fifty dayes Thus long they satt by it as it is in the next verse and tarried patiently the Lord's leasure till He came unto them Qui crediderit ne festinet saith the Prophet Esai He that beleeveth Esai 18.16 Aba 2.3 let him not be hastie And si moram fecerit expecta Eum saith Abacuk If He happen to stay stay for Him And so we shall if we call to minde this that He hath wayted for us and our conversion more yeares Aba 2.3 then we doe dayes for Him And this withall veniendo veniet stay He may for a time but if we wayte come He will certainly and when He commeth Manebit vobis in aeternum Ioh. 14.16 He will never forsake us but continue with us for ever Dum complerentur shall have his accomplishment And in this manner doth the Scripture beare witnesse of them they were prepared and that they sped of the Spirit and let us of like preparing looke for like successe The Manner On His part 1. His comming in type And now we come to the Manner of His comming And that first in type sensibly thus described 1 There came a sound 2 There were seene tongues which is a sensible kind of Comming And that is a comming rare and nothing usuall with the Holy Ghost which as an invisible Spirit commeth for the most part invisibly So sayth Iob He commeth to me Iob. 9.11 and I see Him not He passeth hard by me and I perceive Him not It was thus heere Ch. 10. Ver. 24. for this once But after we see in the 10. chap. He came upon Cornelius and His company Chap. 9.6 And after that upon the twelve at Ephesus in the 9. chapt But on neither that ought could be seen or heard Onely discerned by some effect He wrought in them He that best knew the Spirit CHRIST setts us downe the manner of His comming Spiritus spirat sed nescis vnde aut quo He doth come and inspire Ioâ— 3.8 but how or which way that know you not Yet heere in this present case for this once it was meete He should thus come in state and that there should be a solemne sett sensible descending of it 1. Meete that no lesse honour done to this Law of Sion then to that of Sinai which was publique and full of Maiestie and so was this to be 2. Meete That having once before beene and never but once upon Christ the Head it should be so once more on the Church too the Body It pleased Him to vouchsafe to grace the Church His Queene with like solemne inauguration to that of His owne when the Holy Ghost descended on Him in likenesse of a Dove that she might no lesse then He Himselfe receive from heaven like solemne attestation 3. Lastly meete it was it should remaine to the memorie of all ages testified that a day there was when even apparently to sense Mankind was visited from on high And that this Winde heere and these Tongues came not for nought at so high a Feast in so great an Assembly This Comming then of His thus in State is such as it was both to be heard and seene To the eare and the eye both So saith Saint Peter of it after Verse 33. Being thus exalted saith he of Christ and having received the promise of the Father He hath shedd forth this which you now both see and heare And with good reason both To both senses is the Holy Ghost presented To the eare which is the sense of faith To the eye which is
the same Spirit I told you after this first there is no more visible comming to be looked for but that after His accustomed vsuall manner invisibly He ceaseth not to come still nor will not to the world's end Even in this booke after this time heere three severall times in the fourth tenth and ninteenth Chapters and at three severall places Ierusalem Coesarea Ephesus The â—ame Spirit came upon the faithfull people and yet nothing heard nor seene onely discerned after by the impression it left behind it And this comming is still vsuall with Him and this we may hope for hope for and have if we labour and diâ—pose our selves for it And wee may direct ourselves how to doe this by those three places I even now alâ—eadged 1 In the fourth Chapter 31. Verse As they prayed the Spirit came upon them 2 In the tenth Verse 44. While PETER yet spake the Spirit fell upon them 3 In the nineteenth Chapter Verse 6. As they received the Sacrameâ—t the Spirit was sent on them In which three are plainely set downe to us these three meanes to procure the Spirit 's comming 1 Prayer 2 The Word 3 The Sacraments I know well it was the Sacrament of Baptisme in the place last alleadged but that is all one In one Verse doth the Apostle name them both as of aequall power both for the purpose 1. Cor. 12.13 Vnâ— Spiritu baptizati estis and before he ends the verse vno Spiritu poti Baptized in the Spirit There is theirs at Ephesus but made drinke of the same Spirit that is this of ours heere For ex similibus sumus alimur Ours heere I say where we doe drinke of the Spirit if aright we receive it in which respect he calleth it the Spirituall drinke 1. Cor. 10.3 because we doe even drinke the spirit with it And even in this very Chapter before the end it is noted by Saint Luke as a speciall meanes whereby they invited the Spirit to them againe and againe Their continuing in the Temple with one accord and breaking of bread Of one accord we spake at the first as an effâ—ctuall disposition thereto And this Sacrament of breaking of Bread is the Sacrament of accord as that which representeth unto us perfect unitie in the many graines kneaded into one lâ—afe 1. Cor. 10.17 and the many grapes pressed into one Cupp and what it representeth lively it worketh as effectually Howsoever it be if these three 1 Prayer 2 The Word 3 The Sacraments be every one of them as an arterie to conveigh the Spirit into us well may we hope if we vse them all three we shall be in a good way to speede of our desires For many times we misse when we use this one or that one alone where it may well be GOD hath appointed to give it us by neither but by the third It is not for us to limit or appoint Him how or by what way He shall come unto us and visit us but to offer up our obedience in vsing them all and vsing them all He will not fayle but come unto us either as a winde to allay in us some vnnaturall heate of some distempered desire in us to evill or as a fire to kindle in us some luke-warme or some key-cold affection in us to good Come unto us either as the Spirit of truth lighting us with some new knowledge or as the Spirit of Holinesse reviving in us some vertue or grace or as the Comforter ministring to us some inward contentment or ioy in the HOLY GHOST or in one or other certainely He will come For a compleate obedience on our part in the use of all his prescribed meanes never did goe away emptie from Him or without a blessing Never did nor never shall Never but not on this day of all dayes the day wherein Dona dedit hominibus He gave gifts unto men It is Dies donorum His giving day His day of Donatives Some gift He will give either from the Winde inward or from the tongue outward some gift He will give There be nine of them set downe 1 Cor. 12.8 Gal. 5.22 Nine manifestations of the Spirit 1. Cor. 12. some of them nine There be nine more set downe nine fruits of the Spirit Gal. 5. some of them nine Some gift He will give Onely let us dispose our selves by the use not of this one or that one or two but of all the meanes to receive it by Inwardly by vnitie and patient waiting His leysure as these heere Outwardly by frequenting those holy duties and offices all which we see succeeded with those there in the three places remembred And in these the blessed Spirit so dispose us and in them so blesse us as we may not onely by outward celebration but by inward participation feele and fâ—â—de in our selves that we have kept to Him this day a true feast of the comming of His Spirit of the sending downe the Holy Ghost Which Almightie GOD graunt c. A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the XXIV of May A. D. MDCVIII being WHIT-SVNDAY ACTS CHAP. II. VER IV. Et repleti sunt omnes SPIRITV SANCTO coeperunt loqui varijs linguis prout SPIRITVS SANCTVS dabat eloqui illis And they were all filled with the HOLY GHOST and began to speake with other tongues as the SPIRIT gave them utterance THis day hold we holy to the HOLI GHOST by whom all holy dayes persons and things are made holy And with good reason hold we it He that maketh all holy dayes it is meet should be allowed one himselfe And if we yeeld this honour to this and that Saint much more to the Saint-maker to Him that is the onely true Canonizer of all the Saints in the Calendar 2. This honour were we bound to yeeld Him if there were nothing besides but seldome shall ye find a feast wherein with His honour there is not joyned the remembrance of some memorable benefit then vouchsafed us as â—eer this feast is not to the HOLY GHOST simply but to the sending or comming of the HOLY GHOST to the HOLY GHOST sent 3. Sent not as in former times qualified or by measure but even in plenitudine in plenteous manner fully It is sayd They were filled with the HOLY GHOST 4. Filled not to hold but to sett over For so many tongues so many pipes to derive it to others that by preaching they might impart the Spirit they received preaching being nothing els as the Fathers observe Num. 11.25 out of the Num. XI but the taking of the spirit of the Preacher and putting it on the hearer or to expresse it by the type of fire the lighting of one torch by another that so it might passe from man to man till all were lightned For this Holy Spirit thus sent plenteously sent sent to them and by them to all and to us are we heer mett to render our thanks to GOD even to imitate
Him to send this day tongues into heaven there to laud and magnifie Him who as this day sent these tongues into earth Now of this benefitt so farre as the two types in the former verses * At Pentecost A. D. 1606. hath formerly been treated and we are now to supplie what was then left in remainder This fourth verse then is nothing els but a Commentarie of the former what in them was sett forth in figure is heer expressed in plaine termes The Summe The types were of two sorts according to the two chiefe senses 1 Audible to the eare in the sound of wind 2 Visible to the eye in the shew of tongues These two are expounded in the two moities of this Verse The former the Commentarie of the wind in these words They were filled with the Holy Ghost The latter the glosse of the tongues in these And they began to speake with other tongues as the Spirit gave them utterance For the first The place was filled with a wind from heaven The Diuision The filling of the place was a signe of the filling the persons in the place the wind was a signe of the Spirit the wind from heaven of the Holy Spirit which Spirit filled the Persons no lesse then did the Wind the roome they satt in Two points there be in it 1 One of the Gift it selfe in Spiritu sancto 2 The other of the measure of the gift in Replâ—ti sunt For the latter foure things were in the type 1 Tongues 2 cloven 3 sitting 4 of fire all foure heer expressed and suited 1 Tongues they began to sâ—eake 2 Cloven with other tongues 3 Sitting as the Spirit gave them 4 Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance it is turned it is more These are the Heads But for that there is no speaking of the Spirit without the Spirit no hearing neither to the end that speaking and hearing of Him He may helpe our infirmities c THe truth answering the type per omnia as there were in that two 1 the Wind I. The Commentarie of the Wind. Of both Parts jointly Spirit and Speech both and 2 Tongues so are there heer two 1 the Spirit 2 and speech Spirit because speech without spirit is but a dead sound like the a 1 Cor. 13 1â— tinckling of a cymball Speech because spirit without Speech is but as the spirit that CHRIST cast forth b Luke 11.14 Et illud erat mutum a dumbe spirit none the better for it Which made the HOLY GHOST come in spirit and speech not in spirit onely but in spirit and speech But in spirit first and then speech So is the order But Spirit first in order The Holy Ghost begins within à centro and worketh outward alters the mind before it change the speech giveth another heart before another tongue works on the spirit before on the phrase or utterance ever so It is preposterous and all out of order to have the tongues come before the wind where they do it commonly falls out in such all their religion is in common phrases and termes well gott by heart and nothing els This for their joyning and for their order I. Of the parts severally 1. The Gâ—ft 1. It was a Spirit A spirit not an humâ—r Now of either apart Of the Spirit first which they were filled with After of their filling that is 1 first of the Gift it selfe 2 then of the Measure That they were filled with is sett downe in two words 1 Spiritu and 2 Sancto First that it was a spirit then that that spirit was holy A spirit for men may be filled and not with the spirit Holy for there is a spiritu without sancto We must needs put the difference Spirit and Holy are two diverse things With the spirit for men may be filled and not with the Spirit That which enforceth this note is a speech at the XIII verse there they sticke not some this that was the Spirit indeed to reproach with the terme of new wine These men are full say they full they grant but with wine a liquor though full of spirit yet no spirit though It was false as it fell out yet this it worketh that if the Spirit may be taken for a humor why not a humor for the Spirit likewise And not the humor of the vine onely but the Philosopher in his Problemes tells us that looke whatsoever operation wine hath the same have some humors in our bodies with a little fermenting The Prophet ESAI seemeth to say the same in two places Esa. 29.9.51.52 that men may be drunk and not with wine their owne humor will do it as well I wish it were not true this that humors were not sometimes mistaken and mistermed the Spirit A hott humor flowing from the gall taken for this fire heer and termed though untruly the spirit of zeale Another windie humor proceeding from the spleene supposed to be this Wind heer and they that filled with it if no bodie will give it them taking to themselves the style of the godly brethren I wish it were not needfull to make this observation But you shall easily know it for an humor Non continetur termino suo It owne limits will not hold it They are ever mending Churches States Superiors mending all save themselves alieno non suo is the note to distinguish an humor 2. The Holy Spirit Not our owne spirit With the spirit yet not every spirit I told you there was a spiritu without sancto and I meane not the wicked spirit away with him we will not once mention him but two other 1 There is a spirit in a man saith a Iob 31.8 ELIHV that is our owne spirit and many there be b Ezek. 13.13 qui fequuntur spiritum suum that follow their owne ghost in stead of the HOLY GHOST for even that ghost taketh upon it to inspire c Mat. 16.2 and flesh and blood we know hath their revelations 2 Not the World's spirit The other is that the Apostle calleth d 1 Cor. 2.12 spiritum mundi the world's spirit or worldly spirit e Eccles. 3.11 qui posuit mundum in corde suo saith Salomon hath sett up and shrin'd the world in his heart thence rise all his reasons by them he frames and measures Religion Vp shall the golden calves to uphold the present estate downe shall CHRIST f Iohn 11.48 ne veniant Romani that the Romans come not and carrie us all away Either of these is peradventure Sacer spiritus as the Poet called auri sacra fames but neither is sanctus g 2. Pet 1. ult S. PETER opposeth the first of private resolution to the HOLY GHOST h 1. Cor. 1 12· S. Paul the second of worldly wisdome to the Spirit of GOD. The wind before had foure qualities two of them 1 suddennesse and 2 vehemencie are passed by Every winde every spirit hath them
And commonly other spirits are more violent and make a greater noise then the true Spirit The other two 1 of comming from heaven 2 comming for the Church from the holy heaven to the holy Church are both in sancto and sapere quae sursum being wise from thence and regard to religion and the Church are the two best Characters to discerne the Holy spirit by The Holy Spirit that is His Graces Now ye will understand of your selves I shall not need to tell you when we speake of the Holy Spirit as it filleth us we meane not the Essence or person of the Holy Ghost that fillâ—th heaven and earth saith the Prbohet and there is no going from it saith the Psalmist But onely certaine impressions of the Spirit Ier 23.24 Psal. 19 7. The Psalmist calleth them gifts Psal. LXVIII XVIII The Apostle Graces I. Cor. XII VII which carrie the name of their Cause so that in the Dialect or Idiom of the Scriptures to be filled with them is to be filled with the Spirit To shew this otherwhile they be joyned the spirit and power of ELIAS that is the power of the spirit Luke 1.17 the Wisdome and spirit of STEPHEN that is the wisdome of the Spirit Acts 6.10 And because these Gifts and Graces be of many points more Points of this Wind then there be of the Compasse and as it were many spirits in one sixe saith a Esay 11.6 Esai sevâ—â— saith b Apoc 1 4.3.1 S. IOHN they are all recapitulate under these two 1 Vnder the Wind is represented the saving grace which all are to have so to serve GOD that they may please Him as necessarie to all and without which we can be no more in our spirituall life then we can without our breath in our naturall This is generall to all It is said repleti sunt omnes the hearer must have it as well as the speaker It must ayre and drie up the superfluity of our nature els the fire will not kindle in us but turne all to smoke Of this Spirit are those nine points Gal. V. XXII 2 The other Gal. 2.22 represented in the Tongues sett forth unto us another kind of Grace principally meant and sent for the benefit of others given therefore in Tongues which serve to teach and in fire which serveth to warme others to shew are given and received for the good of others rather then of themselves And of this Spirit are the Points reckoned up I. Cor. XII VII And now we know what it was they were filled with let us come to the measure 2. The measures Repleti sunt Repleti sunt It was not spiritus transiens but implens a wind not that blew through them as it doth through many of us I know not how oft but that filled them they were the fuller for it Which word of filling wanteth not his speciall force referre we it to their estate now compared with what it was before repleti sunt or to their estate in this point compared with other since and namely with our selves Repleti sunt illi With theiâ— owne estate first For there is no question 1. Repleti sunt compared with their former estate Ioh. 20.22 they were not emptie or void of the Spirit before this comming They had not beene baptized by CHRIST Hâ— had not breathed on them and bidd them receive the HOLY GHOST in vaine If before this they had died none would have doubted of the estate of their soules This filling then first sheweth us there be diverse measures of the Spirit some single some double portions as appeareth by ELISAE'S petition not all of one size or scantling That as there are degrees in he wind Aura ventus procella a breath 1. Reg 2.9 a blast a stiffe gale so are there in the Spirit One thing to receive the Spirit as on Easter-day another as on Whit-sunday Then but a breath now a mighty wind Ioh 20.22 Ezek. 20.46 Ioel 2.28 then but received it now filled with it Sprinkled before as with a few dropps Ezekiel's stillabo Spiritum but now comes Ioel's Effundam spiritum which very text is alleaged at the XXVIII verse after by S. Peter powred out plenteously and they baptized that is plunged in it Imbuti Spiritu covered with some part of it so were they before heer now they be induti Spiritu clothed all over with power from above as CHRIST promised Luke XXIV XLIX To conclude the HOLY GHOST came heer saith Leo â—umulans non inchoans nec novus opere sed dives laâ—gitate rather by way of augmenting the old then beginning a new Though to say the truth both wayes He came heer The rule of the Fathers is Hierome and Cyrill have it where the HOLY GHOST was before and is said to come againe it is to be understood one of these two wayes 1 Either of an increase of the former which before was had 2 or of some new not had before but sent now for some new effect Breath they had before breath and wind are both of one kind differ onely secundùm magis minùs to be filled is but to receive onely in a greater measure therefore greater because their worke was now greater Before but to the lost sheep of Israël Mat. 10.6 Ioh. 16.16 now to all the stray sheepe in all the mountaines of the whole earth But beside that increase heer is a new forme too Which is a signe of a new gift utterly wanting in them before and wherewith now and never till now they were furnished to speake to all nations of all tongues under heaven Thus farre compared with themselves â— Repleti sunt illi with reference to others Now repleti sunt illi Illi with reference to others since and if you will to our selves They in the succeeding ages and we to this day receive the Spirit too or els it is wrong with us But both they before us short of the Apostles and we short of them by much It fareth heerin as it doth in the powring forth of an ointment the Psalme so likeneth it Psal. 133.2 No ointment at the skirts or edges of a garment doth runne so fresh and full as on the head and beard where it was first shed ever the further it goeth the thinner and thinner the streames be Therefore it is sayd Repleti sunt illi and even illi wants not his force they were filled they We but a Hin to their Epha but an handfull to their heape but a rantisme to their Baptisme They filled had as much as they could hold We have our measure such as it is but full we are not None of us so full but we could hold more 1 Reason And two reasons there are rendred 1 One such a Pentecost as this never was but this never the like before nor since It was CHRIST 's Coronation day the day of placing Him in His throne Psal. 68.18 Ephes. 4.8
entreaty without which our love and commandement-keeping would not carry it They are not sufficient to weigh it downe pondere meriti it must come rogatu Christi or not at all Then not to leane on them Christ it is and His intercesâ—ion we take to Not you shall love and keepe my Commandements and then my Father shall be bound but and then Christ shall pray and the Father will give if Christ pray and not otherwise But a doubt heere ariseth May we love Christ or keepe His Commandements before we have the Holy Ghost without whom first had it is certaine we can do neither How shall we love Christ 1. Cor. 12. â— 1. Ioh. 4.2 or keepe His Commandements that we may receive they Holy Ghost when unlesse we first receive we can neither love Him nor keepe them nay not so much as say 2. Cor. 3.5 IESVS is the Lord but by the Holy Ghost Nay not so much as thinke that or any other thought that is good How saith He then Keepe and I will give when He must give or we cannot keepe This scruple will soone be removed by Habenti dabitur A promise may be made tam habenti quà m non habenti Matt. 13.12 as well to him that hath a thing alredy as to him that hath it not at all To him that hath it already in a lower or lesse may be promised to have it in a more ample measure or more high degree then yet he hath or to him that hath it in one kind that he may have it in some other To all save Christ the 〈◊〉 given in measure Where there is measure there are degrees Ioh. 3.34 where there be degreeâ— of more and lesse the more may well be promised to him that hath the lesse To him that hath it in the degree of warme breath it may well be promised in tongues of fire To him that hath it as the first fruits which is but an handfull it may well be promised as in the whole sheaf which filleth the bosome But that which is more agreeable to this Text heer we consider the Spirit as S. Peter multi fermeâ—â— 1. Pet 4.10 the Spirit in his graceâ— or the graces of the Spirit as of many kinds Of many kinds for our wants and defects are many Not to go out of the Chapter In the very next words He is called the Spirit of truth and that is one kinde of grace to cure us of error In the XXVI verse after the Spirit of holinesse which is His common name which serveth to reduce us from a morall honest life to a holy and wherein the power of Religion doth appeare And heere He is termed the Comforter and that is against heavinesse and trouble of minde To him that hath Him as the Spirit of truth which is one grace he may bâ— promised as the Spirit of Holinesse or comfort which is another It is well knowen many partake Him as the Spirit of truth in knowledge which may well be promised them for sure yet they have him not as the Sanctifying Spirit And both these waies may He be had of some who yet are subject to the Apostle's disease heere heavy and cast downe and no cheerefull-cheerefull-spirit within them So they were not cleane destitute of the Spirit at this promise making but had Him and so well might love Him and in some sort keepe His commandements and yet remaine capable of the promise of a Comforter for all that So that Christ may proceed to His Prayer that His Father would send them the Comforter Where we beginne with matter of faith For 3. CHRIST 's Intâ—rcâ—ssion we have heere the Article offered to us and set downe in the three Persons 1 Ego 2 Ille and 3 Alium 1 I 2 He and 3 Another 1 I will pray the Father that is Christ the Sonne 2 And He shall give it that is the Father His Person is named 3 Alium another third Person besides that is Paracletum the HOLY-GHOST 1 One praying 2 the other prayed to 3 the third prayed for 1 Filius orans 2 Pater donans 3 Spiritus consolans The Sonne praying the Father granting the Spirit comforting A plaine distinction And Christ's prayer setts us to seeke His other nature For heere He intreats as inferior to His Father in state of man But in the twentie sixt verse as aequall to His Father in the nature of GOD joines in giving with like authoritie Rogabo as Man Dabo as GOD. Finding the Father giving heere and the Sonne giving there we have the proceeding of the Holy Ghost from both quem mittet Pater whom the Father shall send in the twentie sixt of this quem ego mittam whom I will send in the twentie sixt of the next Called therefore the Spirit of the Father Mat. 10.20 and againe called the Spirit of the Sonne Gal. 4.6 the Spirit of both as sent and proceeding from both And last the aequalitie of the Holy Ghost For sending and procuring He must send and procure them one aequall to Himselfe as good every way or els they had changed for the worse and so pray Him to let him prayer alone they were better as they were they shall be at a losse CHRIST will pray and if He prâ—y great likely-hood there is He will speed 4. His Father 's giving He that is sued to is easy to entreate He is a Father and He that doth sue is gratious to prevaile He is a Sonne Patera Filio-rogatus great odds the suit is halfe obtained yer begunne Specially His suit being not faint or cold but earnest and instant as it was He sued by word and it was clamore valido Heb. 5.7 with strong crying in an high key lachrymis and he added teares saith the Apostle and they have their voice And yet staid not there but His blood speakes too cries higher and speakes better things then the blood of Abel And the effect of His prayer 12.24 Luk. 23.34 was not onely Pater condona Father forgive them but Pater dona Father give them the Holy Spirit to teach sanctifie and comfort them Chap. XVII XVII This was his prayer and his prayer prevailed as good as His word He was His Father should send He said and His Father did send and the HOLY GHOST came witnesse this day 5 Giving the Comforter And came in that sort He undertooke even in that kind whereof they had most need most welcome to them as their case then stood under the terme of Paracletus a Comforter If we aske Why under that terme To shew the peculiar end for which He was sent agreeable to the want of their private estate to whom He was sent If they had been perplexed He would have prayed for the Spirit of truth If in any pollution of sinne for the sanctifying Spirit But they were as Orphans cast downe and comfortlesse Tristitia implevit cor eorum their hearts full of heavinesse no time
greatnesse of this Dayes 's benefit consequently the highnesse of this Feast not onely that it is aequall to any of those praecedent that the Holy Ghost is aequall to Christ els should we be at an after deale and change for our losse No Saint Augustin prayeth well Domine da mihi alium te alioqui non dimittam te give us another as good as your selfe or we will never leave that or consent that you leave us But that some inaequality there is els they might stand as they are seeing they should be never the better but sure as the case standeth more for their behoof then CHRIT Himselfe I. The inconveâ—â—â—nce of non 〈◊〉 We shall never see it in kind the expedience of veniat the absolute necessity of His comming till we see the inconvenience of non veniet that it by no meanes may be admitted we cannot be without Him First then absolute necessity it is in both the maine principall works of the Deitie all three persons co-operate and have their concurrence As in the beginning of the creation not onely dixit Deus was required which was the Word 〈◊〉 1.3 〈◊〉 1.2 but ferebatur Spiritus the motion of the Spirit to give the Spirit of life the life of nature As in the Genesis so in the Palingenesie of the world a like necessity not onely the Word should take flesh but flesh also receive the Spirit to give liâ—e â—oh 1.14 even the life of grace to the new creature It was the Counsaile of GOD that every person in the Trinitie Gal. 6.15 should have his part in both in one worke no lesse then the other and we therefore baptized into all three But I add secondly more then expedient it is the worke of our salvation be not left halfe undone but be brought to the full perfection which with non veniet cannot be if the Holy Ghost come not CHRIST 's comming can do us no good when all is done Ioh. 19.30 nothing is done No said not He Consummatum est Yes and said it truly in respect of the worke it selfe but quod nos in regard of us and making it ours non consummatum est if the HOLY GHOST come not too Shall I follow the Apostle and humanum dicere Rom. 6.19 speake after the manner of men because of our infirmitie GOD himselfe hath so expressed it A word is of no force though written which we call a deed till the seale be added that maketh it authenticall GOD hath borrowed those very termes from us CHRIST is the Word the HOLY GHOST the Seale in quo signati estis Eph. IV. XXX Nisi veniat if the Seale come not too nothing is done 2. Yea the very will of a Testator when it is sealed is still in suspense till administration be granted Heb. 9.15 CHRIST is the Testator of the new Testament The administration is the SPIRIT 's 1. Cor. 12.5.11 I. Cor. XII If that come not the Testament is to small purpose 3. Take CHRIST as a Purchaser the purchase is made the price is payd yet is not the state perfect unlesse there be investiture or as we call it liverie and seisin that maketh it compleate Perquisitio that very word is CHRIST 's but the inveâ—titure is by the Spirit II. Cor. V.V. If He come not we lack that that we may not lack and so not lack Him What will ye that I say Vnlesse we be joined to Him as well as He to us as He to us by our flesh so we to Him by His Spirit nothing is done The exchange is not perfect unlesse as He taketh our flesh so He give us His Spirit as He carrieth up that to heaven so He send this down into earth Ye know it is the first question the Apostle asked Act 19.2 Iude ver 19. Have ye received the HOLY GHOST since ye beleeved If not all els is to no purpose without it we are still as Iude calleth us animales Spiritum non habentes naturall men but without the Spirit And this is a certain rule Rom. 8.9 Qui non habet he that hath not His Spirit is none of His CHRIST profiteth him nothing Shal I lett you see one inconvenience more of non veniet As nothing is done for us so nothing can be done by us if He come not No meanes on our part availe us ought 1 Not Baptisme for nisi ex Spiritu if He come not well may it wash soile from our skinne but no steine from our soule no Laver of regeneration without renewing of the Holy Ghost 2. Cor. 3.6 2 No Preaching neither for that is but a letter that killeth except the Spirit come too and quicken it 3 No Sacrament we have a plaine Text for it The flesh profiteth nothing if the Lord and giver of life the Spirit be away Ioh. 6.63 4 To conclude no prayer for nisi unlesse the Spirit helpe our infirmitie and make intercession with us Râ—m 8.26 we neither know how nor what to pray So the Spirit must come to all and it goeth through neither can ought be done for us or by us without it Away then with ne veniat we cannot say it we may not thinke it We cannot spare this first Another veniat there must be a second Advent besides CHRIST ' s. CHRIST 's Advent beginns all this ends all our solemnities Come He must and we must all agree to say Veni Creator Spiritus the inconvenience of non veniet we cannot endure But then there ariseth a new difficultie upon Si non abiero 2. The necessitie of Si non abiero We see a necessitie of His comming but we see no necessitie of CHRIST 's going Why not CHRIST stay and yet He come Why may not CHRIST send for Him as well as send Him Or if He go come againe with Him Before it was Ne veniat ille mane Tu now it is Veniat ille et mane Tu. Why not Are they like two buckets one cannot go downe unlesse the other go up If it be so expedient He come CHRIST I trust is not impedient but He may come CHRIST sure and He are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-compatible they may be and abide together well enough We beleeve He was conceived by the Holy Ghost then no antipathy between them At His Baptisme He was knowne by this Ioh. 1.32 that the Spirit rested and stayed upon Him why not now as well We see not how this holdeth If I go not He will not come It cannot be denied they two can stay together well enough and the time shall come we shall enjoy them both together and the â—ather with them That time is not yet now it is otherwise Not for any lett in themselves that is not all but for some further matter and considerations noted by the Fathers for which it was expedient CHRIS should go that the Holy Ghost might come First for veniet The Holy Ghost cannot
come as He should 1. On the Hoâ—y Ghost's part He should come as GOD. The stay of CHRIST would have been a let of the manifestation of His God-head To manifest His Godhead being to shew great Signes and work great Wonders if CHRIST had still remained and not gone His way they would not well have been distinguished and great odds have been ascribed to CHRIST So the Holy Ghost have wanted that honour and estimation due to Him an impeachment it would have been to his Divinitie But CHRIST ascending all such imaginations cease From mittam Eum a little empeachment it would have been 2. On Christ'â— to CHRIST 's aequalitie with His Father For He not going to send Him but staying still heer the sending of the Spirit would have been ascribed to the Father alone as His sole act This would have been the most that the Father for His sake had sent Him but he as GOD had had no honour of the sending Being ascended aâ—d glorified mittam will streight be conceived Quem mittet Pater et quem mittam a Patre that with the Father He sends Him equally and we alike beholden to them both Iâ—h 14 26 15.2â— A third is in vobis on their part also As their case was to be it was so meet 3. On theirs â—s their case was to be even in regard of them They were to be sent abroad into all coasts to be scattered all over the earth to preach the Gospell and not to stay together still in one place His corporall presence would have stood tâ—em in small stead He could have beene resident but in one place to have comforted some one of them S. Iames at Ierusalem as for Iohn at Ephesus or Thomas in India or Peter at Babylon as good for them in heaven as in earth all one The Spirit that was to succeed was much more fitt for men dispersed He could be and was present with them all and with every one by himselfe as filling the compasse of the whole world This as their case was to be But the Fathers rather pitch upon their estate as presently it was Vobis that is vobis sic dispositis for you that is you so disposed as I find 4. On theâ—rs as thâ—â—â— case was tâ—en 1. For â—is bodily presence you are So it is ad homines to them affected in such sort as then they were Whereby he giveth us to understand some are in that case as it is expedient CHRIST withdraw Himselfe from them And is there any vobis can any man be in that case it should be good for CHRIST to depart from him It seemeth so We see oftentime the case so standeth even in regard of this life that from some it is good their meate be taken and yet is meat the stay of their life that from some it is good their bloud be taken yet bloud is nature's treasure and that holdeth us in life that from some light be taken in some disease of the eyes yet is light the comfort of this life All this we conceive Expedit ut cibus ut sanguis ut lux abeat and all this better then expedit ut Christus abeat we may spare them all better then Him Yet CHRIST it is that telleth it us and telleth it us for a matter of great truth these were and whose case is better then these But if these some there are in that case it may be said to them truly It is expedient I be gone And what case may that be Even that case that maketh the mother many times withdraw her selfe from her yong child whom yet she loveth full tenderly when the child groweth foolishly fond of her which grew to be their case just Christ's flesh and His fleshly presence that and none but that So strangely fond they grew of that as they could not endure He should goe out of their sight Nothing but his carnall presence would quiet them Iob. 11.21 We know who sayd If thou hadst beene heer Lord as if absent He had not beene as hable to doe it by his Spirit as present by his bodie And a tabernacle they would needs build Him Matt. 17.4 to keepe him on earth still and ever and anon they were still dreaming of an earthly kingdome and of the chiefe Seates there as if their consummation should have beene in the flesh These phansies indeed errors they fell into about the flesh they had need have it taken from them The Spirit was gone quite they had more need to have Him sent This was at no hand to be cherished in them they were not to be held as children still but to grow to mans estate to perfect age and strength and so consequently to be weined from the corporall presence of His flesh nor to hang all by sense to which it is too true they were too much addicted The corporall therefore to be removed that the spirituall might take place the visible that the invisible and they not in sight or sense as hitherto but in spirit and truth henceforth to cleave unto him To say with the Apostle If we have knowen Christ after the flesh 2. Cor. 5.16 yet now henceforth we know Him so no more This was for them And we should have beene no better as now we are the flesh will but hinder the spirit even the best 1 For His spirituall presence This for His bodily presence But the Fathers goe yet further and enquire whither this also be not true in His spirituall presence and resolve that even in regard of that it is no lesse true To some Vobis it is expedient that even after that manner also CHRIST goe from them And who are they As growen saint Cant. 3.1 1. One Vobis when men grow faint in seeking and carelesse in keeping Him as in Cant. 3. ly in bed and seeke Him Gone He was and meet He should so be to teach them to rise and seeke to watch and keepe Him better As over-weenâ—ng Psal. 30.7 Matt. 26.33 2. Another Vobis when men grow high conceited and overweening of themselves and their owne strength and say with David non movebor as if they had CHRIST pinned to them and with Peter Et si omnes non ego It is more then time CHRIST be gone from such to teach them to see and know themselves better But if CHRIST leave us if He withdraw His spirituall presence we fall into sinne and that cannot be expedient for any Good that I have beene in trouble for before I was troubled Psal. 119.67 I went wrong but not good for any to fall into sinne Yes indeed Audeo dicere saith Saint Augustine I dare avow it Expedit superbo ut incidat in peccatum there are the very termes it is expedient they fall into some notorious sinne as David as Peter did that their faces may be filled with shame and they â— Cor. 12.7 by that confusion learne to walke with more
supple us And as His Types so his Names the e Io 15.26 Spirit of truth the f Esai 11.2 Spirit of counseile the Spirit of holinesse the Spirit of comfort And according to His severall faculties we to invocate or call for Him by that name that is most for our use or present occasion For all these He looks we should send for Him Our error is as if he were onely for one use or office for comfort alone so in all others we let him alone if never in heavines never looke after him or care once to heare of him But He is for advise and direction also No lesse Paracletus a counselor then Paracletus a comforter He is not sent by CHRIST to comfort onely Ye may see by the very next words the first thing he doth when He commeth is He shall reprove Vers. 8. which is far from comforting But sent He is as well to mediate with us for GOD as with GOD for us GOD 's Paracletus His Sollicitor to call on us for our duety as our Paracletus or Comforter to minister us comfort in time of need Our manner is we love to be left to our selves in our consultations to advise with flesh and blood thence to take our direction all our life and when we must part then send for Him for a little comfort and there is all the use we have of Him But he that will have comfort from Him must also take counseile of him have use of him as well against error and sinfull life as against heavinesse of minde If not heere is your doome where you have had your counseile there seeke your comfort he that hath beene your Counseilour all the time of your life let him be your Comforter at the houre of your death And good reason he will not be Paracletus at halves to stand by at all els and onely to be sent for in our infirmitie Base it is to send for him never but when in extreme need but even otherwise extra casum necessitatis for entertaining of acquaintance and to grow familiar as we use to doe those we delight in The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giveth as much He should be neer us by us one ordinarie not a stranger to call or send for a great way of It is so expedient and he may know us throughly and we him the best and neerest way to finde sure comfort when most we shall need it For be that should minister it soundly indeed had need be familiarly acquainted with the state of our soules that he may be ready and ripe then To goe to a Lawyer 's reading and not heare it serves us not for our worldly doubts nor to heare the Physique lecture for the complaints of our bodyes No we make them Paracletos we call them to us we question with them in particular we have private conference about our estates Onely for our soule 's affayres it is enough to take our directions in open churches and there delivered in grosse private conference we endure not a Paracletus there we need not One we must have to know throughly the estate of our lands or goods One we must have intirely acquainted with the estate of our body In our soules it holdeth not I say no more it were good in did We make him a stranger all our life long He is Paraclitus as they were wont to pronounce him truly Paraclitus one whom we declined and looked over our shoulders at And then in our extremitie sodenly He is Paracletus we seek and send for him we would come a little acquainted with him Mat. 25.12 But take we heed of Nescio vos It is a true answer We take too little a time to breed acquaintance in Neâ—cio vos I feare they finde that so seeke him Paracletus they doe not Paraclitus rather This of Paracletus Now of Mittam the 1 time and the 2 manner 2. His sending 1. The time Mittaâ— both are to the purpose The time that when He sends we make ready for Him The time of the yeâ—re was this time in the Spring the fairest and best part of it The time of the moneth the third day so they deduce from the fifteenth day the day of the Passeover and so fifty dayes it will so fall out by calculation that is the beginning of the moneth The time of the day it was before the third houre that is Act. 2.15 nine of the clock in the morning plainly So it was still prime These teach us it would be in our prime the time of health and strength when we lay the grounds of our comfort not to tarry till the frost and snow of our life till the evill dayes come Eccles. 12. and the yeares approach whereof we shall say we have no pleasure in them He in the spring we in the end of the yeare He in the beginning of the moneth we in the last quarter nay even pridiè calendas He before nine in the morning we not till after nine at night If we will keepe time with him we know what His time is of sending The manner is best and it is in the body of the word As the Spirit of truth â— The manner Per Paraclesiâ— by preaching as the Holy Ghost by prayer the Paracletus we know what he meaneth per Paraclesin by invitation As the Dove to baptisme the Winde to prayer Asperâ—ios attraxi Spiritum Psal. 119.131 the tongue to a sermon the Paracletus to Paraclesis as it were a refreshing so 1. Cor. 10.3.4 friends meete and nourish love and amitie one with another And even humanum dicere after naturall men when our spirits are spent and we wax faint to recover them or never in the naturall man it is done no way more kindly then by nourishment specially such as is apt to bâ—eed them as one kinde is more apt then other There is a spirituall meat and a spirituall drinke saith the Apostle in which kinde there is none so apt to procreate the Spirit in us as that flesh and blood which was it selfe conceived and procreate by the Spirit and therefore full of spirit and life to them that partake it It is sure to invite and allure the Spirit to come there is no more effectuall way none whither Christ will send Him or whither He will come more willingly then to the presence of the most holy Mysteries And namely at this feast concerning which our Saviour CHRIST 's voyce is to sound in our eares Si quis sitiat veniat ad me If any thirst let him come to me and drinke Ioh. 7.39 Which He meant and spake saith Saint Iohn of the spirit which was to be given at that time of especially when He was newly glorified De meo accipiet saith CHRIST of Him and it is no where more truly fulfilled that He shall take of CHRIST 's and give it us then it is done of that Ver. 14.
disclose whither they come from a Spirit or no will soon shew they come from the art of Hypocrisie not from the Spirit of true pietie 2. Whither received the Holy Ghost And these will serve to know whither from a Spirit Now whither that Spirit be Holy or no. For diverse times doth the Apostle distinguish and say We have not received this Spirit but that as Rom. VIII XV. II. Tim. I. VII and namely I. Cor. II. XII that we have not received the Spirit of the world but the holy Spirit which is of GOD. This same Spirit of the world it is Sacer Spiritus for there is no touching it but not Sanctue Sacer as he called sacra fames for sancta fames he could never have called it That spirit of the world be it from policie or be it from philosophie â—oth are res sacrae and sanctae also may be as they may be used but of themselves 〈◊〉 â—â—ey are and from men Holy or from heaven they are not But this Spirit this 〈…〉 from heaven Acts 2.2 not from our caves heer beneath And so you shall 〈…〉 Do but marke the coasts whence and whither it bloweth the motive and the 〈◊〉 and you shall distinguish it streight For if from a secular reason if 〈…〉 it may be virtus ab alâ—â— it is not For example I do forbeare to sinne what is my motive Because as Micah saith it is against 〈…〉 〈…〉 I shall incurre such a poenaltie be 〈◊〉 to such an 〈…〉 It is 〈◊〉 but all this is but the Spirit of the 〈…〉 of Westminster-Hall not out of the 〈…〉 〈…〉 further to a 〈…〉 Though there were no paenall law I forbeare to 〈…〉 it is 〈…〉 and so agâ—â—nâ—t reason and ignominious and so 〈…〉 yet because I shall thereby 〈◊〉 sâ—â—le for that it will barr me of heaven or be a meanes to bring me to 〈…〉 the Heathen men tooke notice of both those places all this while this is 〈…〉 the Spirit of the Philosophie schooles will teach no more then might be 〈…〉 schoole of Tyrannus before Saint Paul over came in it It bloweth this 〈…〉 Aristotle's Galerie not out of the sanctâ—arie yet C. Ver. 9. E 〈◊〉 non 〈…〉 if with eye to GOD I forbeare because in so doing I shall offend 〈…〉 evill against the rule of His Iustice the reverence and Majestie of His 〈…〉 awfull regard of His Power the kinde respect of His Bounty and 〈…〉 commeth from the sanctuarie this wind bloweth from heaven 〈◊〉 sanctus indeed 〈◊〉 the Line Againe looke to the Levell If it be Demetrius's end heer in 〈…〉 estucquisitio nobis by this we have our advantage If it be theirs Ver. 25. Gen. 11.9 〈…〉 â—â—bis nomen so I shall make my name famous upon earth or any of that 〈…〉 of the world sacer Spiritus not sanctus But if of our well doing 〈…〉 the Center and His glorie the circumference we doe it not that our will 〈…〉 done not our name but His be hallowed the act is holy and the spirit 〈…〉 kind Otherwise philosophicall politique morall it may be 〈…〉 religious holy it is not Our line and our levell or inducements or 〈…〉 doings marke them what coast they come from and whither they bend 〈◊〉 easily conclude as before whither recepistis spiritum so heer whither 〈…〉 sanctum or no. â—nd thus we know whither we have received But if we have not how then 3. If we have not received how to procure it 〈◊〉 may we by the grace of GOD so dispose our selves as we may receive 〈◊〉 And now we are come to the duety of the day For this is the day of His 〈◊〉 〈◊〉 wayes are two 1 One that we lay no barrs to keepe Him from 〈…〉 The other that we use all good meanes to allure Him to us 〈◊〉 that we fall not into Saint Stephen's challenge 1. The removing impediments that we * Act. 7.51 resist not the Holy 〈◊〉 and His comming And resist Him we doe if we lay any impediments in His 〈…〉 if we remove them not As the manner is as they doe that draw the 〈◊〉 or open the Casements that would take in breath Of these I finde three of note quitt they must be all or no receiving 〈◊〉 〈◊〉 and a chiefe one is Pride For the Holy Ghost will not a Esa. 57 15. rest 1. Pride but upon the 〈◊〉 saith Esay nor GOD give grace but to the humble saith Salomon b Pro. 3.34 That we 〈◊〉 pray to Him that giveth grace to the humble to give us the grace to be 〈…〉 so we may be meete to receive Him For at his first comming He came as 〈…〉 and did c Mat. 3.16 light upon Him that was himselfe d Mat. 11.29 humble and meeke like a Dove 〈…〉 us to learne that lesson of him as that which will make us meete to 〈◊〉 Dove which He received whose qualities are like His of a meeke and 〈…〉 which howsoever the world reckon of it 1. Pet. 3.4 is with GOD a thing much 〈…〉 In the beginning the Spirit moved on the waters and at Baptisme it doth so And 〈…〉 OVâ— CHRIST speaking of the graces of the Spirit doth it Ioh. 7.39 in 〈…〉 water and water we know will ever to the lowest place Pride then 〈…〉 and humilitie a disposing meanes to the prime receiving the HOLY 〈…〉 IT 〈…〉 impediment is Carnalitie For spirituall and carnall are flatt opposite 2. Carnality 〈…〉 est mandum est 〈◊〉 No holinesse without cleannesse So that the 〈…〉 spirit must be cast out yet the Holy Ghost received 1. Ioh. 2.27 A cleane boxe it must 〈…〉 â—o hold 〈…〉 The Dove lights on no carrion Into our Bodies 1. Cor. 6.19 〈…〉 He is to come as into a Stewes He will not And that which we said 〈…〉 we heer repeate againe The Spirit in the beginning moved there 〈…〉 againe and his gifts are as streames of water and water 〈…〉 to poure our selves 〈…〉 farre away from us 〈…〉 Holy Ghost and that is the spirit in 〈…〉 or malice or whatsoever 〈…〉 whosoever are S. Peter saith plainly they 〈…〉 the Holy Ghost Actâ— 1 2â— The Holy Ghost 〈…〉 and in that forme given by CHRIST 〈…〉 which is as it were the lives-breath 〈…〉 and so is his signe Gen. 8.11 the Dove brought an Olive 〈…〉 signe of love and amitie and so is His Office to shedd abroad 〈…〉 that he received Rom. 5.5 if malice be not first of all voided 〈…〉 heaven Actâ—â— 13 Iam. 5.6 and S. Iame's fire from hell 〈…〉 the other will not 〈◊〉 2. The â—sing the mâ—aâ—es 〈…〉 1 Pride 2 Iâ—st and 3 Malice and so a place made 〈…〉 the spirit by all good meaneâ— He loveth and as it were to gather 〈…〉 To that and to get us to the place and to visit it oft where 〈…〉 and that in as we find Num. XI XVI the doore
of the 〈◊〉 If any be sâ—irring if any be to be found there it is No place on earth which the Holy Spirit more frequenteth hath duer commerce with then the Holy 〈◊〉 where Exod. 19.24 the remembrance of His name is putt for thither He will come to us and blesse us with His blessing â— Prayer Psal. 119 1â—â— Zac. 12 1â— Being there it is but an easie lesson yet David thinks meet to teach it us by his 〈…〉 et Spiritum attraxi To open our mouth and draw it in And that â—pening 〈◊〉 by pâ—â—yer Zâ—eâ—arâ—e calleth it Spiritum precam the Spirit that 〈…〉 or attraction of it whereby we expresse our desire to draw Him in Which very attraction or desire hath a promise by the mouth of our Saviour 〈…〉 Himselfe Luke 11.13 that His Heavenly Father will give the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that will 〈◊〉 petition sâ—eke and fire â—pen their mâ—uth and pray for it 2 The Word Then secondly looke how the Breath and the Voice in â—aturalibus go together 〈◊〉 so do the Spirit and the Word in the practice of Religion The a 〈…〉 Holy Ghost is CHRIST 's Spirit and b Ioh. 1.14 CHRIST is the Word And of that Word the word c 1 Pet. 1. â—5 that is preached to us is an abstract There must then needs be a neernesse and alliance between the one and the other And indeed but by our default The Word and the Spirit saith Esay shall never faile or ever part but one be received when the other is Esa. 59.21 We have a plaine example of it this day in S. Peter's auditorie Acts II. and another in Câ—râ—â—linâ— and his familie Acts X even in the sermon-time the Holy Ghost fell upon them and they so received Him Yea we man see it by this that in the hearing of the word where He is not received and yet He maketh proffers and worketh somewhat onward Vpon Faelix tooke him with a shaking and further would have gone but that he put it over to a convenient time Acts 26.28 which conâ—enient time never came And upon Agrippa likewise somwhat it did move him and more it would but that he was content to be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 his religion by a little as it were upon a knive's point and was afraid to be a Christian 〈…〉 too much a Christian. That 〈…〉 effect that with the word the Spirit is not received as it 〈…〉 gotten thâ—n it is lost We should find this effect 〈…〉 we could gett on a little out of the noyse about us and withdraw our selves some whither where we might be by our selves That when we have heaâ—d 〈…〉 He would speake in us 〈…〉 When 〈…〉 we might 〈◊〉 the other behind us Haec est vi◠〈…〉 〈…〉 there heare 〈…〉 Vpon which 〈…〉 grounded the 〈…〉 spirits which 〈…〉 by the Antients to 〈…〉 or meditation the 〈…〉 it is that 〈…〉 for want of this goe out againe streight for as fast as it is 〈…〉 againe 〈◊〉 fast as the 〈…〉 â—owne it is picked up 〈…〉 and so our receiving is in vaine the word and the Spirit are 〈…〉 would keep together 〈…〉 the word and the Spirit so the flesh and the Spirit go together 3. The Sacrament Not 〈…〉 this flesh the flesh that was conceived by the Holy Ghost this is never 〈…〉 Holy Ghost by whom it was conceived so that receive one and receive 〈…〉 with this bloud there runneth still an arterie with plentie of Spirit in it 〈…〉 that we eate there escam spiritualem a spirituall meat 1. Cor. 10.3.12.13 and that in that 〈…〉 made drinke of the Spirit There is not onely impositio manuum but after 〈…〉 mâ—nus pâ—tting on of the hands but putting it into oâ—â— hands Imâ—ositio 〈…〉 putting on of hands in Accepit panem calicem â—nd positio in â—anus 〈…〉 it into our hands in Accipite edite bibite And so we in case to receive 〈…〉 bloâ—d Spirit and all if our selves be not in fault 〈…〉 if we will invite the Spirit indeed and if each of these by it selfe in 〈◊〉 be thus effectuall to procure it put them all and bind them all together All together jointly 〈…〉 take to you words Hose's words words of earnest iâ—vocation Hos. 14.7 Sâ—scipiâ—e 〈◊〉 bum receive or take to you the word S. Iame's word grafted into you by 〈…〉 of preaching Accipite corpus accipite sanguinem Iam. 1.21 take the holy 〈◊〉 of His body and bloud and the same the holy arteries of His blessed Spirit Take â—ll these in one the attractive of Prayer the word which is Spirit and life the 〈◊〉 of life and the Cup of salvation and is there not great hope we shall answer 〈◊〉 Paul's question as he would have it answered affirmativè Have ye received Yes 〈◊〉 have received Him Yes sure Then if ever thus if by any way For on earth 〈…〉 is no surer way then to joine all these and He so to be received if at all 〈◊〉 we began with hearing outward and we end with receiving inward We 〈…〉 one Sacrament Baptisme we end with the other the Eucharist We began 〈◊〉 that where we heard of Him and we end with this other where we may and shall I trust receive Him And Almightie GOD grant we so may receive Him at this good time as in his good time we may be received by Him thither whence He this day came of purpose to bring us even to the Holy places made without hands which is his heavenly kingdome with GOD the Father who prepared it and GOD the Sonne who purchased it for us To whom three Persons c A SERMON Pâ—â—ached before the KING'S MAIESTIE AT VVHITE-HALL on the XXIII of May A.D. MDCXIII being WHIT-SVNDAY EPâ—ES CHAP. IIII. VER XXX Nolite contristari c. And greeve not or be not willing to greeve the HOLY SPIRIT of GOD by whom ye are sealed unto the Day of Redemption THIS Request or Counseile or Caution or Praecept or what ye will call it of the Apostle's is sure very reasonable The Holy Ghost by whom we are sealed to the Day of Redemption that we would not greeve Him Not the Holy Ghost He is the Spirit of the Great and High GOD And so for His Dignitie 's sake Not Him againe as by whose meanes we have our signature against the great Day of Redemption And so even for his benefit's sake These two 1 For His Greatnesse or 2 for His Goodnesse Grâ—atnesse in Himselfe Goodnesse to us For either of these or for both of 〈◊〉 we would be so respective of Him as Not to greâ—ve Him 〈…〉 Him He might well and as one would thinke should rather have 〈…〉 all câ—â—se of joy and câ—â—tentment It had beene but reason so Now that 〈…〉 more onely 〈◊〉 that we would not minister unto Him any cause of 〈…〉 And what could He say
lesse To such a Person and for such a Benefit 〈…〉 small pleasure If not rejoyce Him yet Greeve Him not And it is so 〈…〉 I see not how well it can be denied Him 〈…〉 as we see it is but reasonable this Request So is it exceeding fit for 〈…〉 It is for the Holy Ghost And this is the Holy Ghost's Feast It 〈…〉 for a reason And this is as I may call it His first Seaâ—ing-day 〈…〉 on which the Spirit of GOD first set his Sâ—ale upon the Fathers of our 〈…〉 Apostles On which He then did and on which He ever will though 〈…〉 yet in like effect it being His owne day visit vs from on high if 〈…〉 or other we dis-appoint Him not and so drive Him away 〈…〉 Request then this Nolite contristari And what fitter time to move 〈…〉 Ghost then upon His owne Feast and upon His Sealing-day And this is 〈…〉 â—arts fall out evidently two 1 The Partie for whom this Request is preferred The Division 〈◊〉 Duty or it is not worth making a duty rather a common ordinarie 〈…〉 done Him 1. The Partie The Holy Spirit of GOD by whom we are sealed 〈…〉 of Redemption 2. The Duty or what ye will call it Nolite contristari 〈◊〉 Partie two Motives there be 1 His Person and 2 His Benefit 1. His 〈◊〉 in these The Holy Spirit of GOD. 2. His Benefit in these By whom ye are 〈◊〉 the Day of Redemption His Person set forth in the originall with very great energie 〈◊〉 as our tongue is not able to expresse it fully enough For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with greater emphasis but three words and three Articles every word severall 〈◊〉 by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit not a Spirit and not Holy but The 〈◊〉 nor of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The GOD that is the onely living and true 〈◊〉 All The's never an A among them Then His Bountie or Benefit vouchsafed us By whom we have our sealing to the Day 〈…〉 Wherein these foure points come to be weighed 1. Of Redemptiâ—◠〈◊〉 What and how it is 2. Then that it hath a Day the Day of our Redemptiâ—â— 3. That against that Day we are to be Sealed 4. That The Holy Ghost 〈◊〉 that Seale and His Office it is to passe it to us This is the Benefit Now either of these is a Motive of it selfe 1 His Person Greeve not the Holy 〈◊〉 of GOD and there stay for that of it selfe is reason enough 2 Or leave out 〈◊〉 Person set that by and say but even Him who seales unto you so great a favour as â—â—save you at the great Day Him be He what he will GOD or Man Spirit or 〈◊〉 holy or common greeve Him not This is reason enough too Greeve Him not 〈◊〉 His owne If not for his owne yet not for His Seale's sake The Duty followeth To this Person great and of so great bountie beside to 〈…〉 as Naaman's Servants did to Him Si rem grandem dixisset Apostolus if the 〈…〉 had enjoyned us some great peece of Service we ought not to have thought 〈…〉 it How much more then when he saith but this Doe not greeve Him and 〈…〉 â—ll which is no positive or actuall peece of service of paynes or of perill onely 〈…〉 of dis-service as they call it which is ever as little as can be required 〈◊〉 contristari 〈◊〉 contristari or at least Nolite contristari for there be two degrees 1. That 〈…〉 not 2. That willingly we doe it not That we have a will not to do it Which 〈…〉 offers more grace For much depends upon our willingnesse or 〈…〉 〈…〉 which we have 1 first to weigh whither we can greeve Him or He be 〈…〉 so we may understand the phrase and take it right 2 Then how it is we 〈…〉 what those greevances be that so we may take notice of them and be 〈…〉 avoid them 〈…〉 of all ' the fitting it to the Time and shewing it seasonable For by 〈…〉 Person His Feast and by occasion of the Day of Redemption the Day of 〈…〉 fall in and the intended action with it Which as we shall shew 〈…〉 of Signature Doe it not This time doe it not It is His owne 〈…〉 now It is 〈…〉 then Nolite contristari Thus lie the parts Of which that 〈…〉 c. I. Greeve not TWo 〈…〉 Persons there be that if we be well advised we would be loth to 〈…〉 Persons and such a carry the reputation of being Good Not 〈…〉 regard of their power They may doe us a displeasure The motive of feâ—re Not good in regard of their bountie Others are and we may be the better for them The motive of hope If He be Great though He Seale us nothing no 〈…〉 to offend Him If He be to Seale us a favour though otherwise he be not 〈◊〉 for his favour's sake favour him so much as greeve Him not Either of these 〈…〉 but where they meet there is vis vnita Specially if we add In quo vos thâ—â— our parts be in it and Signati estis that either He alreadie hath or is readie to doe it for us The motive of love and of the greatest love the love of our selves Then it comes home indeed These three meete all in this Partie 1. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sigillum habet 3. In quo vos 1. Not the Spirit of GOD. I beginne with Quantus how great He is The spirit of GOD. And were it but the Spirit of man our owne Spirit Sinnes of the greater size would be for borne as for other diverse so even for this reason that they be gravamina Spiritus greevancot against our owne Spirit which every one feels whose conscience is not seared And if the Apostle had sayd Eschew them for that they breed Singultum scrupul 〈…〉 the up-brayding or yexing of the heart as a 1 Sam 25.31 Abigail excellently termeth it or as b Pro 18.14 Salomon vulnus spiritus the wound or gall of the Spirit or as c Es. 29.10 Esay compunctionem the pricke or sting of conscience or as our d Mat. 9.44 SAVIOVR himselfe a worme which once bredd never dies nor never leaves gnawing he had said enough But this even the Heathen could have said too The Apostle doth like an Apostle tells us truly there is a greater matter ' longs to it then so There is a farre higher Spirit then ours then any in man our Spirit is nothing to it the Spirit of GOD they be greevances against it The Spirit of GOD. To speake then of the Spirit of GOD a Ioh. 4.24 GOD is a Spirit and b Es. 48.16 GOD hath a Spirit Hath many created in his power and at his command but hath one one above all uncreated intimum substantiae of His owne substance Knowen ever by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 as Saint Basil observeth The Spirit the Sovereigne Spirit Styled ever with this addition His owne Spirit the Spirit not of any Saint in concreto or in abstracto but even of GOD Himselfe Ioh. 3 8. Our SAVIOVR CHRIST teacheth us to take notice of Him as we doe of the Winde By his effect For the winde it is a body of ayre but so thinne and subtile as iâ— is â—ext neighbour to a Spirit We see foule rule heere in the world sometimes houses blowne downe trees blowne up by the roots When we see this we know streight this cannot be done with out some power And that power we are sure cannot subsist of it selfe it is an accident must needs have his inhaerence in some substance That substance if it be visible we call it a body if invisible a Spirit So our SAVIOVR tells us Spiritus est qui spirat It is the winde did this blew all these downe And even so of the Spirit of GOD when as upon this day they that could scarce speake one tongue well oâ— a soâ—ein were able perfectly to speake to every nation unâ—â—r heâ—ven every 〈◊〉 in his owne tongue This we know could not come to passe but by some power And sure we are that power must have for his Subject some substance And 〈◊〉 any visible or bodily Then some Spirit it must be And no Spirit in the 〈…〉 effect this And so 〈◊〉 Spirit of GOD. 〈…〉 of these 〈◊〉 depends upon S. Luke's credit There was after a 〈…〉 which in all Stories we finde The Temples of 〈…〉 downe all the world lover yea the world it selfe blowne quite about 〈…〉 downe as it were from pagarriâ—me and the worship of Heathen 〈…〉 of Christian Religion And that â—â—augre the Spirit of the World 〈…〉 and bent it selfe against it totis viribus This we finde And for 〈…〉 and this power could not come from any other Spirit but the Spirit 〈…〉 Thus we take notice of Him by His effects and of His Greatnesse 〈…〉 of His effects 〈…〉 of GOD and The Holy Spirit â— The Holy Spirit what needs this To make Him great 〈…〉 goes what needed Holy Or if a title must be added to that end there 〈…〉 â—tyles many in the eye of flesh more magnifâ—cent and likely to shew Him 〈…〉 this of Holinesse The Spirit of Principaâ—â—â—ie of Courage Power 〈…〉 diverse other And all these are from Him too He the fountaine of all 〈…〉 tells us I. Cor. XII And though the Spirit be all these Ver. 4.11 yet choyse is 〈…〉 none of all these but onely of this one Holy from among them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 title is not The High and mightie nor The Great and Glorious but only 〈…〉 Spirit Nor do the Seraphins and Powers of Heaven cry Magnus or Celsus 〈…〉 tâ—rise but Sanctus Sanctus Sanctus Holy and thrice Holy to GOD himselfe Es. 6.3 〈◊〉 choise I doubt not of His Soveraigne Attribute to laud and magnifie His 〈◊〉 Name by Which teacheth us a lesson if we would learne it That it is the â—â—â—ribute in GOD which of all other He doth which of all other we should most 〈◊〉 of And by vertue of this if we kept right Places and Times and Persons and 〈◊〉 Sacred should be in regard accordingly For this we may be sure of were there â—od's titles a title of higher account the Spirit of GOD should have been styled by 〈◊〉 in GOD Holy Holy is before Lord of Hosts His Holinesse first His Power after Es. 6.3 〈◊〉 Thus have we two reasons de non gravando The Holy Spirit of GOD. First were He but the Holy Spirit 〈…〉 He would be spared For without all question He is the more to be set 〈…〉 reason of that Attribute It is GOD 's chiefe as ye may see in the High 〈◊〉 forehead as ye may heare out of the Angel's mouthes Exod. 28.36 Es. 6.3 Then againe that He is God's and not a Spirit but The Spirit of God we will â—â—â—beare Him somewhat I trust for His sake whose He is Put these two together And to these two for a surplussage joyne that He is not onely Dei but Deus Of GOD but God also and then we have our full weight for this part for His Greatnesse And this we shewed last Feast We are baptized into Him We beleeve in Him 〈◊〉 yeeld Him aequall glorifying We blesse by Him or in His name no lesse then 〈◊〉 tâ—e other two So in the Deitie He is And a Person He is For to Seale which 〈◊〉 said heere to doe to seale is ever an act personall Thither then I now come 〈◊〉 from His Greatnesse to His Goodnesse He is not great as the Great CHAN but He is Good withall And great 2. The Holy Spirit of GOD By whom sealed and 〈…〉 that carries it ever If In quo Vos come to it that this goodnesse reach to us 〈…〉 this Partie His Greatnesse set apart is to us the Author of many a 〈◊〉 No person of the three hath so many so diverse denominations as He And 〈◊〉 be all to shew the manifold diversitie of the gifts He bestoweth on us They 〈…〉 1. a Gen. 1.2 His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or agitation which maketh the vegetable power in the 〈…〉 His b Gen. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit or soule of life in the living Creatures 3. His c Gen. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Spirit of a double life in mankind 4. Then that in d Exod. 31.13 Bezaleel that gave 〈…〉 of art 5. That in e Num. 11.26 the LXX Elders that gave them excellencie of 〈…〉 governe 6. That in f Num. 24.14 Balaam and the Sibylls that gave them the word 〈…〉 to foretell things contingent 7. That of the g Act. 2.5.8 Apostles this day that 〈…〉 skill to speake all tongues All these are from Him All these he might 〈…〉 reckon up any of them And that because though they be from the 〈…〉 GOD yet not from Him as Holy but as the Spirit of God only without 〈…〉 to this Attribute Holy at all 〈…〉 the 〈◊〉 Spirit or the spirit 〈◊〉 Hâ— iâ— Holy commeth the grâ—tum faciens 〈…〉 on His Saints and Servants and 〈…〉 all the gratis datae take our selves 〈…〉 come in upon us as many more 1. The 〈…〉 â—hen they are ready to goe astray 〈…〉 a Ioh. â—â— 2 b Act. 16.6.7 〈◊〉 suffering them to goe into Asia or Mysia when they 〈…〉 there but making them even wind-bound as it were 2. Spiritus 〈…〉 â—inde with them c Ioh. 16.13 guiding them and giving them a good passe 〈…〉 d 〈…〉 teaching them what they knew not and calling to their 〈…〉 And so Spiritus difflans blowing away 〈…〉 were the misâ—s of 〈…〉 forgetfâ—lnesse 4. The grace e 2. Cor. 3.6 〈…〉 them up when they grow dull and even becalmed 5. The 〈…〉 and f Rom.
〈…〉 sealed by the HOLY GHOST Let them possesse 〈◊〉 And by this ye see 〈◊〉 gâ—eat â—â—aâ—ter both personall and reall depend upon this sâ—ale 〈…〉 us not to misse it What reckoning we now make of it how 〈…〉 The day will come if we had the whole world to give we would to be 〈…〉 this seale upon us 4. By whom yee â—re sealed 〈…〉 makes up all and without which nothing is authenticall is in the 〈…〉 â—â—posing of the Holy Ghost We are therefore of necessitie to passe His 〈◊〉 also that so all the Trinitie may co-operate and every Person have a hand 〈◊〉 woâ—ke of our Salvation I remember I have told you heertofore 〈…〉 without the Holy Ghost is as a deed without a seale as a Testatâ—r without an Exequutor It is so For all he hath done Redemption or no redeâ—ptiâ—n goeth by this seale all that CHRIST hath wrought for us by that the Holâ— Spirit doth worke in us And the Apostle as he saith heer He the partie by whom ye are sealed to the day of redemption So he might have added and without whom ye are left blanck for the day of destruction For by and from Him we have it and by and from any other we have it not And if it be not to be had from any other We may well thinke it excludeth our selves and our owne spirit There were I wote well in the heathen and may be in the Christian other good morall vertues But they will not serve to seale us against the dayâ—â—â—eer specified One may have them all and be never the neerer at the day of redempâ—iâ—n That which is then to stand us in stead let us not deceive our selves we spinne it not out of our selves as the Spider doth her webb It is of the nature of an aspiration or of an impression It is from without as breathing and as sealing is And it is the breath of this Spirit the Spirit of GOD and the print of His seale must doe this From without it commeth from the Spirit of GOD not our owne spirit That we phansie not we may have it some other way from our owne selves It is He that hath made us and not we our selves GOD the Father It is He that hath redeemed us and not we our selves GOD the SONNE and it is He that hath sealed us and not we our selves GOD the Holy Ghost That the whole glorie may redound to the blessed Trinitie and he that rejoyceth may rejoyce in the Lord. Then to end this point 1. There is a day in comming 2. A day of redemption to some it is and may prove so to us 3. To us it may if we be found sealed 4. Found sealed we cannot be but by the HOLY GHOST 's meanes we must be beholden to Him He keepes the seale He setts it to 5. To Him we shall be beholden and He will sett it to If we grieve Him not Why then this brings us directly to the duety Nolite contristari Grieve Him not II. The duty 1. Grieve not This Partiâ—â— whose favour may thus much stead us and that against a time we shall â—n much stooâ— in need of it what can we say or doe worthy of Him We no dâ—ubt will risâ— sâ—â—eight in our magnificall loftie style and say What Why worke Him all 〈◊〉 and jâ—â—ilee and all too little Sure it were so to be wished But heare you Into 〈◊〉 I would saith the Apostle we would but doe thus much for Him 〈◊〉 grieve Hiâ— Even at in â—nother place touching GOD 's Name we in our â—ising veine would sâ—y GOD 's Name What but glorifie it make it famous 〈◊〉 every where Ye sâ—y well saith He In the meane time I would His Name 〈◊〉 â—ot be evill spâ—ken â—f by 〈◊〉 meanes â— Tim. â— â— Let your latificat and glorificat alone and 〈…〉 Nolite contristari The Apostle pleads but for that that will content Him 〈…〉 He might no◠〈◊〉 that â—ill the other come 〈…〉 I trust he shall not faile of Non contristari We will never stand with 〈◊〉 this It is but a small matter this but even rationabile absequium Rom. 12.1 a 〈…〉 modestie rather a courtesie then a duty Not to grieve 〈…〉 grieve 1 Not any man Pro. 3 29· Why reason would saith Salomon we should not greeve any of 〈…〉 seeing they dwell by us and doe us no hurt But as I said not the 〈…〉 there be any wisedome nor the Good if there be either grace or good nature 〈◊〉 〈◊〉 â—owsoever we deale with men heere high or low 2 Not GOD. Es. 7.13 good or otherwise in 〈…〉 heed of offering it to GOD. Why saith Esay Is it not enough for 〈…〉 men but will ye greeve my Gold also Provoke we Him saith the Apostle 〈…〉 â—tronger then He As if he should say That were extreme folly 〈…〉 one stepp further I say and CHRIST saith as much If God 3 Not the Spirit of GOD. yet not the 〈◊〉 â—pirit of God though not that Person Sinnes and greevances against the other 〈…〉 and shall Sinne against Him shall never be forgiven Greeve not Him then Matt. 12.32 〈◊〉 hand 〈◊〉 I aske Can we greeve the Spirit of God that is God Can He be greeved 1 Whether we can greeve 〈◊〉 they be two Quaestions 1 Can we and 2 Can He I should answer somewhâ—â—â—â—â—angely but truly to say We can and He cannot For we may on our 〈◊〉 greeve that is do what in us lyeth to greeve Him And with Him the endâ—vâ—â—r is all and to doe what we can habetur profacto though the effect follow not 〈◊〉 we can So badly demeane our selves as if it were possible by any meanes in 〈◊〉 world that griefe could be made to fall into the divine Essence let Him looke 〈◊〉 we would doe that should provoke it in Him that should even draw it from 〈◊〉 Let Him thanke the high super-eminent perfection of His nature that is not able of it If it were or any way could be we would put Him to it â—ow Matt. 5 28. I finde in the Gospell from our SAVIOVR 's owne mouth He that looketh 〈…〉 an with lust after her hath on his part committed adulterie with her the 〈…〉 in the meane while remaining chast as never once thinking of any such matâ—â—â— Then if the one Partie may be an adulterer and the other as I may say not â—â—â—tured why not in like sort one greeve and yet the other not greeved Alwaies â—â—use we may make of it ad exaggerandam peccati malitiam to aggravate some 〈◊〉 and shew the heynousnesse of some sinners that doe on their part all they 〈◊〉 to do it and that is all one as if they did it This is * Centra Marcion l 2. Tertullian 〈◊〉 GOD forbid it should lie in the power of flesh to worke any griefe in God How to understand this phrase 〈◊〉 that we should once admit this conceipt the
it may be called dwelling but sure never so did before as since these gifts came from Him Did not dwell they call it visiting then went and came and that was all But since he came to settle himselfe to take his residence not to visit any longer 1. Dwâ—â—â— nâ—t visit but even to dwell among them Nor among men before but among some men He was cooped up as it were 2. Amonâ— men at large Psal 76.1 Gen. 9 27. Ephâ—s 4.10 Notus in Iudae â Deus and there was all Since the fulnesse of the Gentiles is come in Iaphet into Shem's tents All nations his neighbours all interessed in Him and His Gifts alike Saint Paul upon this verse He ascended Vt impleâ—et omnia Impleret His omnia ours Filled with His gifts He full all that is all the compasse of the earth full of His fullnesse It is for love even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His love of men that makes him desire thus to dwell with us This is evident by this captivitas soluta and these dona distributa by this Captivitie led that is by His fighting for it by these gifts given that is by His bidding for it that all this He doth and all this He gave and all for no other end but this So as quid requirit Dominus on his part quid retribuam Domino on ours all is but this ut habitet nobiscum Deus that the true Arke of His Presence His Holy Spirit may finde a place of rest with us What shall we doe then shall we not yield to Him thus much or rather Our duty thus little If He have a minde to dwell in us shall we refuse Him It will be for our benefit we shall finde a good neighbour of Him 1. Châ—o 6.41 Shall we not then say as they did to the Arke Arise O Lord into thy resting place But first two things would be done 1 The Place would be meet 2 And the usage or entertainment according For the Place Never looke about for a soile where To prepare Him a place The place are we our selves He must dwell in us if ever He dwell among us In us I say not beside us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word and so it signifieth Sic inter nos ut in nobis And if so then Locus and Locatum would be suitable A Dove He is He will not come but ad tecta candida to no foule or sooty place Ointment He is powred He will not be but into a cleane and sweet not into a stinking or loathsome phiall To hold us to the word GOD He is and Holy is His title So would His place be an holy place and for GOD a Temple You know who saith Templum Dei estis vos 1. Cor. 3.16 Know ye â—ot ye are the Temples of GOD if He dwell in you To enterteine Him But it is not the place though never so commodious makes one so willâ—â—g to dwell as doth the good usage or respect of those in the middst of whom it is Heâ—â—e will I dwell for I have a delight saith He. It would be such as to delight Him if it might be Ver. 16. but such as at no hand to grieve Him For then He is gone againe Migremus hinc streight and we force Him to it For who would dwell where he cannot dwell but with continuall griefe And what is there will sooner grieve Him and make Him to quit us then discâ—rd or dis-union Among divided men or minds He will not dwell Not but where unitie and love is In vaine we talke of the Spirit without these Aaron's ointment and the dew of Hermon both types of Him ye know what Psalme they belong to It beginns with habitare fratres in unum It is in this Psalme before ver 9 â— wâ—â—â—e men are of one mind in an house Psal. 133.1 there He delights to be This very day they that received Him were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Adverb of the Feast And the Apostle in his comment on this verse No better way saith he to preserve the unitie of the Spirit or the Spirit of unitie choose you whither then in the bond of peace To say truth who would be hired to dwell in Mesech Ephes. 4.3 Psal. 120.5 where nothing is but continuall jarrs and quarrells Such places such men are even as torrida Zona not habitable by the Spirit by this Spiâ—it But for the other spirit the spirit of division they are Vt habitet daemon inter eos a fâ—t place for the Devill to dwell among such Thinke of this seriously and sett it downe that at Salem is His Tabernacle Psal. 76.2 and Salem is peace and so the Fathers read it In â—ace fâ—ctus est locus Ejus Make Him that place and He will say Heer is my rest heer will 〈◊〉 for I have a delight therein We said even now to dwell among us He must dwell in us And in us He will dwell if the fruicts of His Spirit be found in us And of His fruicts the very first is Love And the fruict is as the tree is For He himselfe is Love the essentiall Love and Love-knott of the undivided Trinitie By the Sacrament Now to worke love the undoubted both signe and meanes of His dwelling what better way or how sooner wrought then by the Sacrament of love at the Feast of lâ—ve upon the Feast-day of Love when Love descended with both his hands full of giftâ— for very love to take up His dwelling with us You shall observe there ever was and will be a neer alliance betweene His doâ—a dedit hominibus and His dona reliquit hominibus The Gifts He sent and the Gifts He left us He left us the gifts of His body and blood His body broken and full of the characters of love all over His blood shedd every drop whereof is a great drop of Love To those which were sent these which were left love joy peace have a speciall con-naturall reference to breed and to maintaine each other His body the sâ—irit of strength His blood the spirit of comfort Both the Spirit of Love This Spirit we said we are to procure that it may abide with us and be in uâ— And what is more intrinsecall in us abideth surer groweth faster to us then what we eat and drinke Then if we could get a spirituall meat or get to driâ—â—â— of the Spirit 1. Cor. 10.3.4 1. Cor. 12.13 there were no way to that And behold heer they be For heer is 〈◊〉 meat that is breeding the Spirit and heer we are all made drinke of one Sâ—iâ—it thâ—t there may be but one spirit in us And we are all made one bread and one bâ—â—y knead togither and pressed togither into one as the Symboles are the bread and the wine So many as are partakers of one bread
not to be given them till CHRIST was glorified and glorified He was in part at his Resurrection Then therefore given in part as heere we see But much more glorious after by his Ascension Given therefore then in fuller measure Heere but a breath there a mightie winde Heere but afflatus breathed in there effusus powred out The Spirit proceeding gradually For by degrees they were brought on went through them all all three Baptized and so made Christians breathed into and so made what we are had the tongues sitt on them and so made Apostles properly so called But three things may be said of this heere 1. That of all the three commings first it is the most proper For most kindly it is for the Spirit to be inspired to come per modum spirationis in manner of breath Inasmuch as it hath the name à spirando and is indeed it selfe flamen the very breath as it were proceeding à Patre Filioque So one breath by another 2. Then the most effâ—ctuall it is For in both the other the Dove and the tongues the Spirit did but come but light upon them In this it comes not upon them but even into them intrinsecally It is insufflavit it went into their inward parts and so made them indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men inspired by GOD and that within 3. And last it is of the greatest use Both the other were but for once Baptisme but once for every one the tongues but once for all This is toties quoties so oft as we sinne and that is oft enough we need it look how oft that so oft have we use of this breath heere breathed as the next verse sheweth for peccata remiseritis the remission of sinnes Now what is here to doe what businesse is in hand we cannot but know The Summe if ever we have beene at the giving of Holy Orders For by these words are they given Receive the Holy Ghost whose sinnes ye remit c. Were to them and are to us even to this day by these and by no other words Which words had not the Church of Rome reteined in their Ordinations it might well have beene doubted for all their Accipe potestatem sacrificandi pro vivis mortuis whither they had eny Priests at all or no. But as GOD would they reteined them and so saved themselves For these are the very operative words for the conferring this power for the performing this act Which act is heere performed somewhat after the manner of a Sacrament For heer is an outward Caeremonie of breathing instar elementi and heere is a Word comming to it receive ye the Holy Ghost That some have therefore yielded to give that name or title to Holy Orders As indeed the word Sacrament hath beene sometime drawne out wider and so Orders taken in and other some plucked in narrower and so they left out as it hath pleased both the old and the later Writers And if the grace heere given had beene gratum faciens as in a Sacrament it should and not as it is gratis data but in office or function And againe if the outward Caeremonie of breathing had not beene changed as it hath plainely it had been somwhat But being changed after into laying on of hands it may well be questioned For we all agree there is no Sacrament but of CHRIST 's owne institution And that neither matter nor forme He hath instituted may be changed Yet two parts there be evidently 1 insufflavit and 2 dixit 1 He breathed The Division and 3 He said Of these two then first joyntly and then severally From them jointly two points Of the God-head of our SAVIOVR first and then of the proceeding of the Holy Ghost from Him Then severally First insufflavit And in it three points 1. Of the breath and the symbolizing of it with the Holy Ghost 2. Secondly of the parties 2 He that breathed CHRIST b They that breathed into the Apostles 3. And last of the act it selfe a sufflavit breathing b insufflavit breathing into them After of dixit the Word said 1 Accipite of the receiving 2 Then of the thing received which is a Spiritum the Spirit b And not every or eny spirit but Sanctum the Holy Ghost c And because that may be received many waies which way of them it is heere received I. Of the two parts jointly WE proceed first jointly out of both and begin with matter of faith Two Articles of it 1 The God-head of CHRIST 2 the Pâ—oceeding of the Holy Ghost from the second Person 1 The God-head of CHRIST Dixit The first rising out of the two maine parts For as insufflavit argues His Manhood So dixit doth His God-head His saying Receive the Holy Ghost For haec vox hominem non sonat No man of himselfe can so say Verus Homo qui spiraâ—e True Man by His breathing Verus Deus qui Spiritum donare True GOD by his bidding them take and so giving them the Holy Ghost To give that gift to breath such a breath is beyond the power of men or Angels Is more then any can do save GOD onely For that We say them also in our Ordering the case is farre different We say them not as in our owne but as in His person We bid them from Him receive it not from our selves This point will againe fall in afterwards 2 The Proceeding of the Holy Ghost Next we argue for the Holy Ghost's proceeding from Him and that evidently For as He gave of His breath so did He of the Spirit The breath from His Humanitie the Spirit from His Dâ—itie The breath into their bodies the Spirit into their soules The outward act teaches visibly without what is invisibly done within Thrise was the Holy Ghost sent and in three formes 1 of a Dove 2 of breaâ—h 3 of Cloven Tongues From the Father as a Dove From the Sonne as Breath From both as Cloven Tongues The very cleft shewing they came from two At CHRIST 's baptisme Luk. 3.22 the Father sent Him from heaven in shape of a Dove So from the Father He proceedeth After at His rising heere CHRIST by a breath sends Him into the Apostles So from the Sonne He proceedeth After being receiveâ— up into the glorie of his Father He together with the Father the Father and He both sent Him this day downe Act. 2 3. in tongues of fire So from both He proceedeth Proceeding from the Father totidem verbis Chap. 15.26 And proceeding heere from the Soâ—ne ad oculum really Not in words onely we may beleeve our eyes we see Him so to proceed Enough to cleere the point à patre filioque With Reference to quorum remiseritiâ— This proceeding as it holds each other where so specially in this of quorum remiseritis the remission of sinnes For which it is heere given For in that of all other the Holy Ghost proceeds from CHRIST most properly For
that out of the mouthes of those that were little better thâ—n babes hast ordeined thy praise and sâ—illed thine enemies and put them all to silence But there is a worse matter then that Not onely Simple 3 To sâ—nfull men Luc 5.8 1. Tim. 1.5 Iam. 3.2 1. Iob. 1.8 but which is further of yet sinfull men they were Take their owne confessions Saint Peter's Goe forth from me ô Lord for I am a sinfull man Saint Paule's Sinners whereof I am the chiefest S. Iamâ—'s In many things we offend all put himself in the number of them that offend many â—imes S. Iohn's If we I for one say we have no sinne what then we are proud there is no humilitie No but we are liers and there is no truth in us Even to such to 〈◊〉 this power given to forgive sinnes to them that for sinne were in feare themselves to be condemned Nay which is not lightly to be passed by all this done even at the very time when they were scarse crept out of their sinne but three dayes before committed in so wretchedly forsaking Him and some more then so and after would scarse beleeve He was risen when they saw Him that even then did He thus breath on them and made them that He did Now blessed be GOD that at all gave such power to mâ—n to such men such simple such sinfull men insufflavit in eos To secure us be the men what they will that have received it No sinne of man shall make the power of GOD of none effect This for in eos 3. Of the Act. To the Act now It is first sufflavit breathed and that was to keep correspondence with His Father at the first a Sufflavit By breathing into Adam the Father gave the soule the author of the life naturall Ad idem exemplum the Sonne heer by breathing gives the Holy Ghost the Author of the life-spirituall the same passage and the same ceremonie held by both But insufflavit is more breathed it in into them This in shewes it pertaines within b Insufflavit to the inward parts to the very conscience this act His breath goeth saith Salomon ad interiora ventris Pro 18.8 Heb. 4.12 and His word with it saith the Apostle through to the division of the soule and Spirit Thither goeth this breath and thither is further then man can go For howsoever the acts and exercises of outward Iurisdiction may be disposable and are disposed by humane authoritie yet this not so of forum internum Somwhat there is still that comes from CHRIST and none but CHRIST somewhat that as it comes higher so it goes deeper then any earthly power whatsoever This inward inspiring brings us to CHRIST 's Deitie againe The Kings of the Nations send they can and give power they can but inspire they cannot Array whom they will as Assuerus with rich attire arme them at all points induere in that sense but not endue the soule with gifts and graces within not arme their minds with valour and vertue at leastwise not with virtus ex alto Onely GOD whom He calls He gives the inward talents to and CHRIST whom He sends He sends His Spirit into This argueth GOD plainly and so CHRIST to be GOD. Alwaies this insufflavit shewes as wherewith He would do it the Spirit so what it is He would worke Eph. 4.3 worke upon and renew For if we be renewed in the Spirit of our minds the whole man wil be so streight upon it There is no indication to that for the change of the whole man is a certaine signe the Spirit is come into us As of Saul it is written when the Spirit came into him he was changed into quite another man no more the same Saul he was before A new another Saul then Which holds not onely in particular men but even in the whole world For when this breath came into it in interiora it was cast into a new mold presently and did even wonder at it selfe how it was become Christian. For the outward rigorous meanes of fire imprisonment of the whip of the terrour of the Magistrate's sword Pilate's Have not I power to crucifie thee Ioh. 19.2 and power to loose thee These daunt men make them astonished make metum peccati feare to commit the outward act of sinne But edium oportet peccandi non metum facias if sinne shall ever truly be left it must come of hatred not of feare So it goes away indeed And there it is sinne must be mett with if ever it shall rightly be put away the Spirit to be searched and inward hearty compunction wrought there And that is by this breath of CHRIST piercing thither or not at all So much for the in And now to et dixit The words be three the points according three too 1 Accipite Et dixit it is to be received â— Spiritum a Spirit it is that is to be received 3 Sanctum and that Spirit is the Holy Ghost 4 Whereto we add the Holy Ghost after what manner for there be more then one 1. Accipite Accipite agrees well with breath For that is received we open our mouthes and draw it in our Systole to meet with His Diastole For this Accipite it is certaine that at the breathing of this breath the Spirit was given He gave them what He bad them take He mocked them not They received the Holy Ghost then and if ye will really Yet was not the substance of His breath transubstantiate into that of the Holy Ghost None hath ever imagined that yet said He truely Accipite Spiritum and no lesse truely in another place Accipite Corpus Truly said by Him and received by them in both And no more need the bread should be changed into his bodie in that then His breath into the Holy Ghost in this No though it be a Sacrament for with them both are so yet as all confesse both truely said truely given and truely received and in the same sense without eny difference at all This for them For us Accipite sheweth first it comes from without it growes not within us 1 Accipite not concipite Psal. 90 9. a breath inspired not a vapour ascending not educta è but inducta in It is not meditati sumus sicut aranea we spinne it not out of our selves as the spider doth her webb It is not concipite but accipite Receive it we do Conceive it we doe not It were too fond to conceive seeing our breath is made of aire and that is without us that the Spirit should be made of eny thing that is within us We say againe it is Accipite not assumite Assumit qui nemine dante accipit 2 Accipite not assumite Heb. 5.4 He assumes that takes that is not given But nemo assumit honorem hunc This honor no man takes unto him or upon him till it be given him As quod accipitur
non habetur in the last So quod accipitur datur in this And both these are against the Voluntaries of our Age with their taken-on Callings That have no mitto vos unsent set out of themselves No accipite no receiving take it up of their owne accords make themselves what they are Sprinkle their owne heads with water lay their owne hands on their owne heads and so take that to them which none ever gave them They be hypostles So doth Saint Paul well terme them as it were the mock-Apostles And the terme comes home to them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they be Filij subtractionis right Heb. 10.39 work all to subtraction to withdraw poore soules to make them forsake the fellowship as even then the manner was This brand hath the Apostle set on them that we might know them and avoid them We may be sure CHRIST could have given the Spirit without eny caeremonie held his breath and yet sent the Spirit into them without eny more adoe He would not An outward caeremonie He would add for an outward calling He would have For if nothing outward had beene in His we should have had nothing but Enthusiasts as them we have notwithstanding But then we should have had no rule with them All by divine revelation Into that they resolve For Sending breathing laying on of hands have they none But if they be of CHRIST some must say mitto vos sent by some not runne of their owne heads Some say accipite receive it from some not find it about themselves have an outward calling and an outward accipite a testimonie of it This for accipite Spiritum A Spirit it is that is to be received and much is said in this word Spirit a Spiritum The Spirit Ioh 6.63 2. Cor. 3.6 Iude 10. Ephes. 4.23 it stands as opposed to many 1 The Spirit and flesh CHRIST Ioh. 6. 2 The Spirit and the Letter Saint Paul 2. Cor. 3. 3 The Spirit and the Soule Saint Iude. 4 The Spirit and the minde Ephes. 4. 5 The Spirit and a habit 6 The Spirit and a Sprite Spiritus and Spectrum 7 The Spirit and Hero's Pneumatica that is some artificiall motion or piece of worke with ginnes within it To All these 1. Not the flesh saith our SAVIOVR and if not the flesh not eny humor 1 Not the 〈◊〉 for they are of the flesh Neither they nor their revelations profitt ought to this worke 2. Not the Letter saith Saint Paul not the huske or chaffe we have too much of them every day Quid paleae ad triticum they rather take away life then give it 2 Not the â—etter Ier. 22.13 A handfull of good graine were better then ten load of such stuffe 3. Nor animales Spiritum non habentes saith Iude men that have soules onely 3 Not the soule and they serve them but as Salt to keepe them that they rot not They to have no part or fellowship in this businesse meere naturall men no Spirit in them at all Somewhat there is to be in us more then a naturall soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another Some inspiring needs somewhat of Accipite 4 Not the mind 4. Nay saith Saint Paul Be ye renewed in the Spirit of your mindes For the minde is not all Nor men to thinke so if they once have got true positions true Maxims in their mind then all is well If the Spirit be not also renewed it is nothing 5 Not an habit 5. The Spirit not a habit gotten with practise and lost againe with dis-use as are the Arts and morall vertues against the Philosophers For though this be vertue yet is it not virtus ex alto this No habituall but a spirituall vertue this 6 Not a Sprite 6. Spiritus non spectrum for that is a flying Shadow voyd of action doth nothing But the Spirit the first thing we read of it it did hover and hatch and make fruitfull the waters Gen 1.2 and fitt to bring forth something of substance 7 Not Hero 's Pneumatica 7. And last which is by Writers thought to be chiefly entended CHRIST 's Spirit not Hero's Pneumatica not with some spring or devise though within yet from without artificiall not naturall but the verie principium motus to be witâ—in Of our selves to move not wrought to it by any gin or vice or skrew made by art Els we shall move but while we are wound up for a certaine time till the plummets be at the ground and then our motion will cease streight All which but thâ—se last specially are against the automata the spectra the puppets of Religion Hâ—pocriâ—â—â— With some spring within their eyes are made to râ—wle and their lippâ—s to wagg and their brest to give a sobb all is but Hero's Pneumatica a vizor â—ot a very face 2. Tâ—m 3.5 an outward shew of godlinesse but no inward power of it at all It is not Accipite Spiritum b Spiritum Sanctum Thirdly I say it would be knowen further what Spirit For Accipite it may be somewhat they may have taken it may be a Spirit But whatsoever it is it is not yet home unlesse Sanctum come too Sanctum it would be if it be right To be a man of Spirit as we call them that be active and stirring in the world will not serve heere if that be all I have formerly told you there is a Spiritum without Sanctum Spirit and holy are two things Two other Spirits there be besides and they well accepted of and in great request 2. Pet. 1.20 1. Cor 2.12 1 One which Saint Peter calls the private Spirit 1 The other that Saint Paul calls the Spirit of the world Which two will consort well together for their owne turnes and for some worldly end but neither of them with this For they are opposed to the HOLY GHOST both The private Spirit first And are there not in the world somwhere some such as will receive none 1 Not Spiritum suum admit of no hand no other HOLY GHOST but their owne ghost and the idoll of their owne conceipt the vision of their owne heads the motions of their owne spirits and if you hit not on that that is there in their hearts reject it be it what it will that make their brests the Sanctuariâ— that in effect say with the old Iâ—â—â—atist Quod volumus Sanctum est That they will have holy is holy and nothing 〈◊〉 Men as the Apostle speaks of them causelesse puft up with their fleshly minde Col. 2.18 His word is to be marked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere inflati they afflaâ—i thâ—se They puffed up these inspired If it make to swell then is it but wind the â—pirit doth it not inspirat non inflat The word is insufflavit there is in sâ—fflavit a 〈◊〉 that beareth downeward
〈◊〉 not so much as a drop of this ointment You shall smell them streight that 〈◊〉 â—he Myrrhe Aloes and Cassia will make you glad Psal. 45.8 And you shall even as soon 〈…〉 others Either they want odor Annointed I cannot say but 〈◊〉 with some unctuous stuffe goe to be it oyle that gives a glibnesse to the tongue 〈…〉 and long but no more sent in it then in a drie stick no odors in it at all Father 〈◊〉 they want I say or their odors are not layd in oyle For if in oyle you shall â—ot smell them so for a few set sermons if they be annointed not perfumed or 〈◊〉 for such Divines we have If it be but some sweet water out of a 〈…〉 sent will away soone water-colors or water-odours will not last But if 〈…〉 oyle throughly they will feare them not To them that are stuffed I know all is one they that have their senses about them will soone putt a difference But what If he be annointed then turne him of hardly with no more adoe without 〈◊〉 for any sending at all Nay we see heer onely annointing served not Christ Himselfe He was sent and outwardly sent besides Messias He was in regard of His â—â—â—ointing Shilo He was too in regard of His sending If you love your eyes wash them in the water of Shilo that is by interpretation Sent. Ioh. 9.7 Or to speake in the style of the â—ext as He was CHRIST for His annointing So was He an Apostle for His sending So is He called Heb. 3. the Apostle of our profession Hâ—b 3.1 with plaine reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere the word in the Text. Vnction then is to goe before but not to goe alone Mission is to follow and no â—â—an though never so perunctus eo ipso to stirr nisi qui vocatus erit sicut Aaron Heb. 5 4. Vnlesse 〈◊〉 called as was Aaron unlesse he be sent as CHRIST heer was for feare of Curâ—â—â—ant non mittebam eos in the Prophet Or of How shall they unlesse they be sent Ier 23.21 Rom. 10.15 〈◊〉 the Apostle For his life he know not if neither Aaron nor CHRIST how any might step up without calling sending ordeyning laying on of hands all are one And marke well this that the Holy Ghost came upon Christ alike for both that there is the Holy Ghost no lesse in this sending then in the annointing They very 〈◊〉 it selfe is a grace expressly so called Rom. 12. Ephâ—s 3. and in diverse places els Rom. 1â—â— Ephes. 3. â— Every grace is of the Holy Ghost and goeth ever and is termed by the name of the Holy â—host usually And in this sense the Holy Ghost is given and received in holy Orders 〈◊〉 we doe well avow that we say Receive the Holy Ghost But we have not all when we have both these for shall we so dwell upon annoinâ—â—â—â— and sending as we passe by the super Me the first of all the three and sure not the last to be looked after A plaine note it is but not without use this situation of â—he Spirit that He is super For if He be super we be sub That we be carefull then to preserve Him in his super to keepe him in his due place that is above In signe â—â—â—reof the Dove hovered aloft over CHRIST and came downe upon Him And in siâ—â—e thereof we submitt our heads in annointing to have the oyle powred upon we submit our heads in ordeining to have hands layd upon them So submit we doe in signe that submitt we must That not onely mission but submission is a signe of one truely called to this businesse Somewhat of the Dove there must be â—eede meekenesse humblenesse of minde â—ut lightly you shall find it that those that be neque uncti neque loti neither annointed 〈◊〉 scarse well washed the lesse ointment the worse sending the farther from this submissiâ—e humble mind That above Nay any above Nay they inferior to none That 〈◊〉 and they under Nay under no Spirit no super they Of all Preposiâ—â—â—â—s thâ—y indure not that not Super all aequall all even at least Their spirit not 〈◊〉 to the Spirit of the Prophetts nor of the Apostles neither if they were now 〈◊〉 but beare themselves so high do tam altum spirare as if this Spirit were their 〈◊〉 and their Ghost above the Holy Ghost There may be a sprite in them there is no 〈…〉 upon them that indure no super none above them So now we have all we should Vnction out of Vnxit Mission out of Misit Submission out of super Me. II. The 〈◊〉 wheâ—eto 1 To bring good tydings Forward now Vpon Me. How know we that Because He hath annointed Me Annointed to what end To send Send whereto That followes now Both wheâ—eto and whom to 1 Whereto To bring good tydings 2 Whom to To the poore 1. Whereto If the Spirit send CHRIST He will send Him with the best sending and the best sending is to be sent with a message of good newes the best and the best welcome We all strive to beare them we all love to have them brought The Gospell is nothing els but a message of good tydings And CHRIST as in regard of His sending an Apostle the Arch-Apostle So in regard of that He is sent with an Evangelist the Arch-Evangelist CHRIST is to annoint this is a kind of annointing and no Ointment so precious no Oile so supple no Odor so pleasing as the knowledge of it 2. Cor. 2.16 called therefore by the Apostle Odor vitae the Savour of life unto life in them that receive it 2. To the poore 2. Sent with this and to whom To the poore You may know it is the Spirit of GOD by this That Spirit it is and they that annointed with it take care of the poore The spirit of the world and they that annointed with it take little keep to evangelize any such any poore soules But in the tydings of the Gospell they are not left out taken in by name we see In sending those tydings there is none excluded No respect of Persons with GOD Act. 10.34 None of Nations to every Nation Gentile and Iew None of Conditions to every condition poore and rich To them that of all other are the least likely They are not troubled with much worldly good newes Seldome come there any Posts to them with such But the good newes of the Gospell reacheth even to the meanest And reaching to them it must needs be generall this newes If to them that of all other least likely then certainly to all Etiam pauperibus is as if He had said Even to poore and all by way of extent ampliando But no wayes to ingrosse it or appropriate it to them onely The tydings of the Gospell are as well for a Act. 16.15 Lydia the purple seller as for b Act. 10.6 Simon the tanner For the
when there was câ—usa sanguinis effusio on His part there was likewise to be copiosa Flaminus effusio on the Holy Ghost's He as liberall of his grace as Christ of his blood Psal. 103.7 That there might be to us copiosa redemptio betweene them both it is effundam copiose in both 3. Effâ—â—dam tells us further the Spirit came not of himselfe not till He was thus poured out It is not effluet but effundam Sic operter implere That so Luk. 22.37 order might be kepâ— in Him in the verie Spirit and we by Him taught to keepe it Not to start out till we be sent nor to goe on our owne heads but to stay till we be called Not to leake out or to runne over but to stay til we be poured out in like sort Seeing CHRIST would not goe un-sent Misit me last yeare Nor the HOLY GHOâ—T run un-poured this yeare it may well become us to keepe in till we be poured and sent eny yeare And yet the Sâ—iâ—it is no lesse ready to runne then GOD is to poure it One of these is no barr to the other Ecce ego Esay 6.8 mitte me Eccâ— ego Behold I am readie saith Esai and yet mitte me Send me for all that Effluence and Effusion Influence and infusion will stand together well enough 4. Lastly effundam is not as the running of a spout To poure is the voluntarie act of a voluntarie Agent who hath the vessell in his hand and may poure little or much and may choose wither he will poure eny at all or no. As shut the heaven from raining So refreine the Spirit from falling on us 2 And when He poures He strikes not out the head of the vessell and letts all goe but moderates his pouring and dispenses his gifts Poures not all upon every one nay not upon eny one all but upon some in this manner upon some in that Not to each the same And to whom the same not in the same measure though but 1. Cor. 12. to some five to some two to some but one talent The Text is plaine for this Matt. 25.15 There are diverse assignations in it 1 To diverse parties Sonnes seâ—vants old men and young men 2 Of diverse gifts prophesies visions and dreames 3 And them 1. Cor. 12.11 of diverse degrees one cleerer then the other the vision then the dreame Singulis â—rout vult at the Pourer's discretion to each as pleaseth him best The Party Pouring is Dicit Dominus the Lord that said But Dixit Dominus 3 The Party powring Dicit Dominuâ— Psal. 110.1 Dâ—mino meo The Lord said to my Lord Which of these The later Domino meo My Lord Dâ—vid's Lord and ours Dominum nostrum in our Creed that is CHRIST How appeares that directly at the thirtie three verse after He being now exalted by the right hand of GOD and having received the promise of the Holy Ghost from the Father He hath poured out this that ye now see and heare CHRIST then And not the Father Yes He too For of Him Christ is said to receive it Not onely Dixit Dominuâ— Domino meo but dedit Dominus Domino meo And so as in the nineteenth of Genesis Pluit Dominus à Domino From the Lord the Lord poured it Gen 19.24 And but one Effundam with but one effusion both as with one spiration He came from both Both with one effusion poure Him Both with one spiration breath Him It is expresly so set downe Revelation Chap. 22. Revel 22 1 The fountaine of the water of life issued from the seat of GOD and of the Lamb. So have you heere the whole Trinitie 1 Quis 2 Quid 3 à Quo the Father by the Sonne or the Sonne from the Father pouring out the HOLY GHOST 2 And may we not also finde the two natures of Christ heere Effundam is fundam ex I will poure out Out of what what the cisterne into which it first comes and out of which it is after derived to us That is the flesh or humane nature of Christ On which it was poured at His conception fully to endow it For in Him the fullnesse of tâ—e God-head dwelleth bodily marke that bodily Col. 2.9 Ioh. 1.16 And it was given to Him without meâ—sâ—re and of His fulnesse we all receive From this Cisterne this day yssued the Spirit by so many quills or pipes as it were as there are severall divisions of the graces of the Holy Ghost And so now we have both à Quo and ex Quo. The Divinitie into His Humanitie pouring the Spirit which from His flesh was poured downe this day super omnem carnem upon all flesh Which fitly brings in the next Super omnem carnem 4. The â—arties upon whom Super omnem carnem 1 Cor. 9.9 Ioh. 1.14 On whom this pouring is which is the last point Super omnem carnem In which there are three points as the words are three 1 Carnem first that is men For doth GOD take care for oxen saith the Apostle or for eny flesh but ours No not for eny flesh but the flesh which the Word did take And for that He doth But we are Spirit too as well as flesh and in reason Spirit on Spirit were more kindly There is neerer alliance betweene them Yet you shall finde the other part flesh is still chosen 1. Super carnem 1. First to magnifie his mercie the more that part is singled out that seemeth further removed nay that is indeed quite opposite to the Spirit of GOD heere poured out Esay 40.6 For what is flesh It is proclaimed XL. of Esay It is grasse And not gramen but foenum that is grasse withering and fitt for the Scithe Is that the worst I would it were But caro peccati sinfull flesh setts it further of yet Vpon sinfull flesh He should have poured somewhat els then his Spirit So two oppositions 1 Flesh and Spirit absolutely in themselves 2 Then sinfull flesh and the Holy Spirit All which commends his love the more thus combine things so much opposite This first And withall that which right now I touched to shew the introduction to this conjunction of these so farre in opposition either to other Even Verbum caro factum that made this symbolisme Hos. 2 15. By which a gate of hope was opened to us by his incarnation in spem of our inspiration which this day came in rem For his flesh exalted to the right hand of GOD remembred us Ver. 33. that were flesh of his flesh and derived downe this fountaine of living water to it saliens in vitam aeternam Springing and raising us with it Ioh. 4.14 whence it came for water will ever rise as high as the place from whence it came that is up to heaven up to aeternall life 2. Super. 2. Super upon it Vpon it is without on the outside of it Had not
remaineth for them to receive none but the second And that then is it And that bound they are to receive For though by speciall priviledge some are aspersi Spiritu quos aqua mystica non tetigit Sprinkled with the HOLY GHOST before they had 〈◊〉 Sprinkling of water of which number was Cornelius and these in the Text though while they were at the Sermon the HOLY GHOST came upon them yet to the Sacrament they came though we see That was to them and is to us all the Seale of GOD 's acceptation That first was theirs but the chiefe and last is this of ours For this is indeed the true receiving when one is received to the Table to eat and drinke to take his repast there yea ad accipiendum in quo acceptus est to take and to take into Him Heb. 10.10 Ephes. 1.7 that body by the oblation whereof we are all sanctified and that blood in which we have all remission of sinnes In that ended they in this let us end And this accepting we desire of GOD and desiring it in an acceptable time He will heare us and this is that acceptable time For if the yeare of Pentecost the fiftieth yeare were the acceptable yeare as Luk. 4.21 then the day of Pentecost the fiftieth day this day is the acceptable day for the same reason Truely acceptable as the Day whereon the Holy Ghost was first received and whereon we may receive Him now againe Whereon acceptus est is fullfilled both waies we of Him received to grace and He of us His flesh and blood and with them his Spirit He receiveth us to grace and we receive of Him grace and with it the influence of His Holy Spirit which shall still follow us and never leave us till we be accepti indeed that is received up to Him in his kingdome of glorie Whither blessed are they that shall be received A SERMON Preached before the KINGS MAIESTIE AT VVHITE-HALL On the IV. of Iune A. D. MDCXX being WHIT-SVNDAY I. IOHN CHAP. V. VER VI. Hic est qui venit per aquam sanguinem IESVS CHRISTVS non in aqua solum sed in aqua sanguine Et Spiritus est qui testificatur quoniam SPIRITVS est veritas This is that IESVS CHRIST that came by water blood not by water onely but by water blood And it is the Spirit that beareth witnesse for the Spirit is truth THIS is IESVS CHRIST and it is the Spirit So the verse you see linketh CHRIST and the Spirit togither is a passage from the one to the other Linketh them and so consequently linketh this Feast of the Spirit present with those of CHRIST that are gone before and under one sheweth the convenience of having the Spirit an article in our Creed and of having this day a feast in our Calendar For though CHRIST have done all that He had to doe all is not done that is to doe till the Spirit come too We have nothing to shew we want our teste a speciall part of out evidence is lacking that when all is done iâ— thâ—s be not nothiâ—g is done CHRIST without water water without bloud His water and bloud and He without the Spirit availe us nothing The Spirit we are to have and this day we have it and for the having it this day we keep a Feast As those hitherto for Christ complementum legis so this for the Holy Ghost complementum Evangelij which was not complete donec complerentur dies Pentecostes till the dayes of Pentecost were fulfilled till this day was come and gone Saint Iohn is every where all for love Heer in this Chapter I know not how he it hitt upon faith Which with him is rare so the more to be made of Specially in this age wherein it is growen the vertue of chiefe request And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent vertue is faith if it be faith For as there is saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge falsly so called 1. Tim. 6.20 so is there a faith for faith is it selfe but a land of knowledge How shall we then make faith of our faith Of it selfe it is but a bare act faith a thing indifferent the vertue and the value of it is from the objâ—ct it beleeveth in if that be right all is right And that is right if it have for his object not IESVS CHRIST barely but as Saint Iohn speaketh That IESVS CHRIST That IESVS CHRIST is somwhat a strange speech as if there were another Is there so Yes II. Cor. XI.V. ye have alium IESVM and Gal. I.VII. aliud Evangelium Not that but another IESVS Not this but another Gospell And as not that but another IESVS So CHRIST himselfe tells us you shall have not that but another CHRIST Another nay many other yet there is but one true Mat. XXIV XXIV Lo heer is CHRIST lo there He is Go into the desert there you shall have Him Get you to such a conventicle and there you shall not misse of Him Go but to one Citie I could name you shall have Christs enough and scarce a true one among them all Well then what shall we do to sever the precious from the vile That IESVS CHRIST Ier. 15.19 from others sett the Hic est ille upon the right CHRIST This saith Saint Iohn These two wayes 1 That IESVS CHRIST that comes in water and blood jointly not in either alone Hic est Ille If but in one he is another IESVS 2 That Iesus that hath the Spirit to bear Him witnesse is the true this Witnesse if he want Hic non est Ille Vnder one we shall learne CHRIST aright For as one may learn a false CHRIST so may he the true CHRIST falsly You have not so learned CHRIST saith the Apostle Ephes. 4.20 that is not amisse you have not meaning some other had And as learne CHRIST aright so learne to doe the Spirit his right not to shoot him of but know he is to have a chiefe Holy-day in our Fasti as He hath a part and a principall part in the Teste of whosoever shall bee saved The Summe The Summe is three Items we have 1. That we take not Pseudo-Christum pro Christo the false CHRIST for the true that is one that comes in His name but is not He. 2. Neither when we have the true one that we take not Semi-Christum pro Christo a moity or part of CHRIST for the whole 3. When we have the whole that we take Him not without His Teste and that is the Spirit For as good not take Him at all The Division Three parts I would lay forth 1 There is CHRIST 's part 2 There is the Spirit 's part 3 There is the Sacrament's part CHRIST 's part His double comming in 1 water and 2 bloud In it these 1 That Christ was so to come 2 That Christ did so come 3 Not onely did but doth so
draw water Esa. 12.3 then to draw blood from Him But indeed to looke well into the matter they cannot be separate they are mixt either is in other There is a mixure of the bloud in the water there is so of the water in the blood we can minister no water without blood nor blood without water In baptisme we are washed with water That water is not without blood The blood serves instead of nitre He hath washed us from our sinnes in His blood Apoc. 1.5 washed They made their robes white in the blood of the Lamp Apoc. 7.14 No washing no whiting by water without blood And in the Eucharist we are made drinke of the blood of the New Testament but in that blood there is water for the blood of CHRIST purifieth us from our sinnes 1. Ioh. 1.7 Now to purifie is a vertue properly belonging to water which yet is in the blood and purifying referrs to spotts not to guilt properly So either is in other Therefore the conceit of separation let it alone for ever To take heed then of dreining CHRIST 's water from his blood or abstracting his blood from his water of bringing in the Restringent sola into either Every one of us for his owne part thus to doe But howsoever men frame phansies to themselves as frame they will doe what we can that our doctrine be looked to we are not to teach IESVS CHRIST but That IESVS CHRIST that thus came in both That our Divinitie then on the one side be not waterish without all heart or comfort presenting CHRIST in water onely to make feâ—re where none is Nor on the other that we frame not our selves a Sanguine Divinitie voyd of fâ—are quite and bring in CHRIST all in blood blood and nothing els with little water or none at all for feare of Ex nimiâ spe desperatio Faith as it justifieth saith Saint Paul there is blood So it purifieth the heart saith Saint Peter Gal. 3.8 Acts 15.9 Rom. 8.20 1. Ioh. 3.3 there is water Hope as it saveth saith Saint Paul blood So it cleanseth saith Saint Iohn water In vaine we flatter our selves if they doe the one and not the other Doe we make grace of none effect that we may not Gal. 2. vlt. Doe we make the Law of none effect by faith that we may not neiâ—her Rom. 3.10 not this day specially the Feast of the Law and Spirit both but rather establish it Apoc. 15.4 Best if it could be sett right the Song of Moses and of the Lamb it is the harmonie of heaven Rom. 15.34 1. Ioh. 2.1 Ioh. 5.14 If we teach Ne peccetis water To teach also blood Si quis autem peccaverit with Saint Iohn If we say Salvus factus es blood to say Noli ampliuâ— peccare water withall with CHRIST himselfe This is that IESVS CHRIST and the true doctrine of Him neither diluta and so evill for the heart nor tentans caput and so fuming up to the head Neither Scammoniate tormenting the conscience nor yet Opiate stupifying it and making it senselesse And so much for CHRIST 's double comming II. The Spirits paâ—t Well when CHRIST is come and thus come may we be gone have we done Done we are yet in the middst of the verse before we make an end of it it must be Whitsontide The Spirit is to come too So a new qui venit that comes in both those and comes in the Spirit besides And a new non solùm not in water and blood onely but in the Spirit withall Not that CHRIST said not truly Consummmatum est that he hath not done all Yes Ioh. 19.30 to doe that was to be done CHRIST was enough needs no supplie The Spirit comes not â— His witnesse to doe comes but to testifie That inter alia is one of his Offices a A witnesse there is to be And a Witnesse is requisite There is no matter of weight with us if it be sped authentically especially a Testament but it is with a Teste And GOD doth none of His great workes but so of which this Comming is one even the greatest of all Neither of his Testaments Acts 14.17 without one As GOD in nature left not himselfe without witnesse saith the Apostle So neither CHRIST in Grace As then in the Old Testament Esay 8.20 Ad Legem testimonium saith Esay 8. So in the New Ad Evangelium testimonium to the Gospell to CHRIST and the testimonie calls Saint Iohn heere CHRIST also to have his Teste We to call for it and if it be called for of us to be hable to shew it A witnesse there needeth then and a witnesse there is One nay three b A witnesse there is nay three Deut. 17.6 In ore duorum that is in every matter nothing without two at least But in this so maine so high a matter God would enlarge the number have it in ore trium have it full no fewer then three three to His part three to ours At the ordering of it in heaven â—hree there were the 1 Father the 2 Word and 3 the Spirit that the whole Trinitie might be aequally interessed in the accomplishment of the worke of our salvation and it passe through all their hands And at the speeding it in earth three more 1 The Spiâ—it and 2 Water and 3 Bloud to answere them that all might goe by a Trinitie that Holy Holy Holy might be thrise repeated The truth heerin answereth to the type For under the Law nothing was held perfectly hallowed till it passed three the 1 cleansing watâ—r first the 2 sprincling of bloud second 3 and last that the holy oyle were upon it too the Holy oyle the Holy Ghost's type but when eny thing annointed with all three then had it his perfect halydome then it was holy indeed And even so passe we through three hands all 1 God's as men Water notes the Creation the heavens are of water and if they the rest God's â—s men 2 Christ's as Christen men Bloud notes the redemption 3 And the Spirit 's as Spirituall men which perteines to all If any be Spirituall he knowes this Gal. 6.1 Iud. 19. and you tâ—at be Spiâ—ituall doe this saith the Apostle For Christians that be animales Sâ—iâ—itum non habentes Saint Iude tells us there is no great reckoning to be made of them To let the other goe The Spiâ—it is a witnesse to IESVS CHRIST c Thâ— Sâ—iâ—it a 〈◊〉 1 〈…〉 that came in water and bloud Witnesse to IESVS CHRIST that came Witnesse to His water and blood He came in In a witnesse it is required He be Tâ—â—â—is idoneus will you see quà m idoneus how apt how every way agreeing The Sâ—irit and Iesus agree Iesus was conceived by the Spirit The Spirit and Christ agree in the word Christ is the Spirit For CHRIST is annointed Annointed with what â— To the waâ—â—r and 〈◊〉 He câ—me in
Gâ—n 1.2 Lâ—vit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the câ—â—efe witnâ—ssâ— It is the Spirit that beareth witnâ—sse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâ—es but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in â—arth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâ—areth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum â—al 4.9 Ioh. 6. â—3 Not the bloud without the Spirit no more then the flâ—sh without the Spirit non prodest quicquam as said He whose the flâ—sh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â— Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â— from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â— with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâ—it to move it and make it runâ—e it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâ—e as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concâ—rne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câ—r 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâ—e we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â— 8 2 Tim. 4.1 1. Cor. 1â— 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note
of the Spirit is spiration or breathing In breathing there is a double act 1 there is a Systole a drawing in of the ayre and that is cold agreeth with CHRIST in water there comes a coole breath ever from the water 2 And there is a Diastole a sending forth of the breath and that we know is warme and agreeth with CHRIST in bloud For bloud is it that sendeth a warme vapor into all the limmes Agreeable to these two have you the two Spirits which upon the matter are but the two acts of one and the same Spirit 1 Inspired the Spirit of feare Esa. 11.2 The feare of GOD. 2 Out-breathed the Spirit of faith 2. Cor. 4.12 Faith in CHRIST Feare comes in water so saith Salomon the Feare of GOD is fons vitae the welspring of life Pro. 14.27 that is water Faith comes in bloud per fidem in sanguinem Ipsius Rom. 3.25 through faith in His bloud So is every one that is borne of the Spirit And to blow out faith still and never draw in feare is suspicious is not safe The true spiration the breathing aright consisting of these two is a signe of the right Spirit 2. Speech Ioh. 3.8 The next signe in the same verse too And you heare the noyse of it For so the Apostle saith the Spirit speakes evidently that is His noise and speech is evidently to be distinguished from those of other spirits His comming in tongues this day sheweth no lesse Which signe of speech doth best and most properly sort heer with a witnesse For a witnesse what he hath to testifie speakes it out vocally What noise then is heard from us What breath we What speakes the Spirit manifestly from our mouthes If cursing and bitternesse and many a foule oath If this noyse be heard from us If we breath minas caedes bluster out threatning and sâ—aying that noyse If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotten corrupt Act. 9.1 Eâ—hes 4 29. Maâ— 14. â—0 obscaene communication come out of our mouthes we are of Galilee and our very speech bewrayeth us This is not the breath of the Spirit this He speakes not evidently He speakes it not It is not the tongue of heauen this Not sicut dedit Spiritus eloqui no utterance of the Spirit 's giving Act. 2.4 Some of Christ's water would doe well to wash these out of our mouthes The speech sounding of the Spirit is a signe of the true Spirit 3. Action 1. Cor. 1â— â—â— The lâ—st but the surest of all omnia haec operatur Spiritus And the woâ—ke is as cleerly to be distinguished as the speech Each Spirit hath his proper woâ—ke and is knowen by it No man ever saw the workes of the Devill come from the Sâ—iâ—it of GOD. Be not deceived the workes of uncleanesse come from no Spirit Mat. 12.43 Iam. 4.5 1. Cor. 2.12 but thâ— uncleane spirit The workes of Cain from the spirit of envie The workes of Demas from the spirit of the world All the grosse errors of our life from the spirit of error But this this is the Spirit of Truth And the breath the speech the operations of him beare witnesse that He is so Now if He will depose that the water and bloud CHRIST came in He came in for us and we our parts in them in them and in them both and so deposing if we feele His breath heare His speech sâ—e His workes according we may receive his witnesse then For His witnesse is true Now that upon this day the day of the Spirit the Spirit may come and beare this witnesse to Christ's water and bloud there is to be water and bloud for the Spirit to beare witnesse to So was there ever as this day in the Church of Châ—ist Water a solemne Baptisme in memorie of the first three thousand this day Act. 2.41 baptized by Saint Peter And bloud never a more frequent â—ucâ—aâ—ist then at Pentâ—câ—st Act. 20.16 in honour of this Spirit to which Saint Paul made such hast with his almes and offerings Wiâ—nesse the great workes done by Pentâ—costall oblations which very oblations remaine in some Churches to this day So are we now come to the Râ—versall to the last non solum and heer it is III. The Râ—vâ—â—sall Not in the Spirit alone but in water and bloud reciprocè As not these wiâ—hout the Spirit so neither the Spirit without these that is without the Sacâ—amâ—nt wherein thâ—se be So have we a perfect circle now Neither in water without bloud nor in bloud without water nor in them alone without the Spirit nor in the Spirit alone without them This day Christ comes to us in bloud in the Sacrament of it so But as we said before either is in other Bloud is not ministred but there is an ingredient of the purifying vertue of water withall in it So he comes in water too Yea comes in water first so lye they in the Text water to goe before with us So did it at the very institution it selfe of this Sacrament The pitcher of water Mar 14 13. and he that carried it was not in vaine given for a signe went not before them that were sent to make ready for it for nothing It had a meaning that water and it had an use Their feet were washâ—d with it and their feet being clean they were clean every whit Many make ready for it Ioh. 13.10 that see neither water nor pitcher It were well they did their feete would be washed so would their hands Psal. 26.6 in innocencie that are to goe to His Altar In innocencie that is in a steadfast purpose of keeping our selves cleane So to come For to come and not with that purpose better not come at all To finde a feeling of this purpose before and to marke well the successe and effect that doth follow after For if it faile us continually Christ did not come For when He comes though it be in bloud yet He comes with water at the same time Ever in both never in one alone His bloud is not onely drinke to nourish but medicine to purge To nourish the new man which is faint and weake GOD wote but to take downe the old which is ranke Heb. 9.14 in most It is the proper effect of His bloud it doth cleanse our consciences from dead workes to serve the living GOD. Which if we finde it doth Christ is come to us as He is to come And the Spirit is come and puts His Teste And if we have His Teste we may goe our way in peace we have kept a right Feast to Him and to the memorie of His comming Even so come LORD IESVS and come O Blessed Spirit and beare witnesse to our spirit Zach. 13.1 Mar. 14.24 that CHRIST 's water and His bloud we have our part in both both in the fountaine opened for sinne and for uncleanesse and in the bloud of the New Testament the Legacie whereof
prosper and all the world be the better We have done with conjunctìm and seriatìm and now we fall to seorsim to the severall â—â—visions And first to the Spirit 's that is the gifts and the nature of 〈◊〉 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a word of the Christian style 3. Of each severally 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gifts you shall not read it in aâ—y Heathen Author We turne it Gifts Gifts is somwhat too short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â—ore then a gift But first a gift it is It is not enough with us Christians that a â—â—ing be had with the Heathen man it is he cares for no more he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—re he is he hath it and that is all he lookes after The Christian adds further 〈◊〉 he hath it hath it not of himselfe spinns not his threed as the Spider doth out 〈◊〉 himselfe but hath it of another and hath it of gift It is given him Vnicuique 〈◊〉 it is the XI verse To every one is given So in stead of Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habite he putts Saint Iame's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a gift Iam. 1.17 with 〈◊〉 And how a gift Not do ut des gave him as good a thing for it Free gifts and so was 〈◊〉 worthie of it No but of free gift And so to Saint Iames his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 more but a gift he adds Saint Paul's heer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is grace and so a grace-gift or gift of grace This word the pride of our nature digests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch neer Nature is easily puft or blowne up but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prick in it for the bladder of our pride as if either of our selves we had it and 〈◊〉 it not or received it but it was because we earn'd it No Mat. 10.8 it is gratis 〈◊〉 on our part and gratis data on His freely given of Him freely received by us 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right 〈◊〉 given by Him Who is that The Spirit The naturall man feeles Give by the Spirit he 〈◊〉 soule and that is all the Spirit he takes notice of and is therefore called 〈…〉 that is nothing but soule that is all his Spirit Iude 19. The Christian takes 〈◊〉 of another Spirit that is not his owne that is GOD 's Spirit the Holy 〈◊〉 and that he iâ— beholden to Him who is one and the same Spirit Els so many 〈◊〉 many spirits But this is but one and the same Spirit Ver. 11. 〈◊〉 one and the same Spâ—rit makes also against Paganisme For they had nine 〈◊〉 and three Gracâ—s and I wot not how many Gods and Goddesses besides We goe bâ—t to one All ours come from one from the same Spirit All our multitude is from Vnitie All our diversitie is from identitie All our divisions from integritie from one and the same entire Spirit A free gift from the free Spirit a gift of grace from the Spirit of grace So from GOD not from our selves for CHRIST not for our selves by the Spirit not by â—ither our nature or industrie not alone For without the Spirit all our natuâ—â— â—nd industrie will vanish and nought come of them Thus it stands The Heathen man thankes his owne wit and study for his learning and we seeâ— do them not But this we say When all is done with all our parts naturall and all our 〈◊〉 habituall if the Holy Ghost come not with His graces spirituall no good will come of them Therefore we to seeke after spirituall gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the Apostle's word zealously to seeke them 1 Cor. 14.1 For though the Spirit give yet we must sue and pray for them Zacharie makes but one Spirit of these two Zach. 12.10 1 Grace and 2 Prayer Prayer as the breathing out Grace as the drawing in Both make but one breathing To pray then and more then to pray to stirre them up the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow them and make them burne as is used to be done to fire and as is to be done to the fierie tongues of this day Els you will have but a blaze of them and all els but cinders cold and comfortlesse geere God knowes But so all are to be suiters and to labour to have a part in this dealing By way of Division From the Spirit then they come but by way of division Not so as some all some never a whit but by way of division The nature whereof is neither all gifts to one Verse 7. nor one gift to all But as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnicuique to each some neither donum hominibus one gift to all men nor dona homini all gifts to one man but dona hominibus gifts to men Every one his part of the divident For such is the law of dividing Which division is of two sorts 1 either of the thing it selfe in kind 2 or of the measure 1. The kind In kind which the Apostle speaks of in the seventh Chapter and seventh verse To every one is given his speciall and proper gift to one in this kind to another in that GOD so tempering As the naturall body that in it the eye should not have the gift to goâ— but to see and the foot not to see but to goe And as the great body of the world In it Hirâ—m's country should yield excellent timber and stone and Salomon's Country 1. King â— 2.11 good wheat and oyle which is the ground of all commerce So the spirituall body that in it Paul should be deepe learned Apollo should be of better speech one need another one supplie the need of another ones abundance the other 's want In measure But division is not of the kind onely but of the measure also Diverse measures there be in one and the same kind Every one saith the Apostle Ephes. 4.7 according not to the gift but to the measure of the gift of CHRIST For to some gave He talents saith Saint Matthew Matt. 2â— 15.1â— Luk. 19.13 To some but pounds saith Saint Luke Great odds And of either to one gave He five to another three to a third but one in a different degree sensibly To each his portion in a proportion His Ghomer the law calls it the Gospell his demensum And remember this well For not only the kind will come to be considered but the measure too when we come to see who be in and who be out at the Spirit 's division And so much for the Spirit If we have done with the gifts we come to the places For where the Spirit ends CHRIST beginnes â— The Places or calling So as if no gift stay heere
Elias's spirit but of His if they be His Disciples and so must come as He 〈◊〉 Non perdere sed salvare 〈◊〉 because we come not now to learne onely but to give thanks as the dutie of 〈◊〉 â—ay requireth after this we will lay the two cases together case by case this of 〈◊〉 to this in the text by which it will easily appeare I doubt not that we 〈◊〉 great cause every way of joy and thanksgiving nay of the twaine the 〈◊〉 the happie Ne perdas CHRIST 's Ne perdas of this day OR yer we come to the motion let us begin with that I. The Motive that was the beginning of all this quarrell that is Dissent in religion between the Samaritan and the Iew. We see the fruit of it heer and what spirit it maketh men of On the one 〈◊〉 Be they Iewes go they to Ierusalem let them have neither meat drink nor 〈◊〉 that is to say sterve them On the other Be they Samaritans Sectaries 〈◊〉 of their lives put fire to them burne them blow them up Mutuall and mortall â—â—tred breaking forth upon every occasion The woman of Samaria expresseth it by â—on co-utuntur They use not one side the other She might even as well have said Ioh. 4.9 cobutuntâ—r they abuse each the other so they do forgetting humanitie and divinitie 〈◊〉 on either part Heer is the fruit this the spirit it breedeth And these two the â—â—â—aritan and the Iew they made not an end of this till it made an end of them Look 〈◊〉 â—osephus you shall see in the dayes of Claudius Cumanus then deputie the very like 〈◊〉 â—ell to this heer upon the very same occasion taken wholy by the Zelotae and 〈◊〉 hard opened the way to the Iewe's warrs which neuer ended till the utter 〈◊〉 out and desolation of them both Thus it was and thus it wil be and by this 〈◊〉 â—ee how necessarie CHRIST 's Pax vobis is and the Peace-maker that could make 〈…〉 how blessed he should be blessed heer and blessed everlastingly Ioh. 20.26 Mat. 5.9 〈◊〉 let me tell you this withall this spirit was not then in all neither all the 〈◊〉 nor all the Samaritans Some there were on both sides more moderately 〈◊〉 The Disciples I doubt not did all of them the other ten too much dislike 〈◊〉 courtesie offered CHRIST yet all cried not for fire Two onely these two 〈…〉 the twelve On the other side the Samaritans neither all were not thus 〈…〉 Though this town received Him not it is said in the last verse they went 〈…〉 towne and there He was received So all Ver 56. neither all the Disciples thus 〈…〉 all â—he sonnes of thunder some the sonnes of rayne Mar. 3.17 as Bartholomew is 〈◊〉 nor all the Countrie of Samaria GOD provided better for both All had 〈…〉 a generall combustion if all had been of this destructive spirit and all did go 〈…〉 spirits 〈◊〉 the upper hand 〈◊〉 â—or their comfort that are such this that our SAVIOVR CHRIST was 〈…〉 but shewed himselfe on that side that enclined to humanitie and peace Ioâ— â—7 There was no fault in him It was still his desire coüti Samaritanis to use and be used by them He would have had water and asked it of the woman of Samaria Sent his Disciples to that town there to buy meat and now to this towne heer to take up lodging shewed himselfe still willing to breake downe this partition-wall In this very journey Luke 17.16 after this repulse heer yet He healed among others a Leaper yea though a Samaritan Yea so favourable that way He was and so readie to be used as He was counted and called a Samaritan for His labour Ioh. 8.48 Well then let this towne and these two Disciples please themselves in their consuming zeale that other town in the last verse and the other ten were in the right CHRIST was in the right I am sure and it is safe for us that the same mind be in us that was in CHRIST IESVS And so now to the Motion But first to the Motive And when they saw c. Let me say this for Saint Iames and Saint Iohn They saw enough to move any to indignation A great indignitie it is that which is done by common courtesie to every ordinarie traveller harbour for a night to denie that to any Omni animantium generi pabulum latibulum foder and shelter they are due to all living creatures by the law of nature Ver. 58. Within a verse after CHRIST saith Vulpes foveas habent c. Not to allow a man so much as every Fox is allowed a hole for his head a very great inhumanitie to any who could choose but be moved 2. And if to denie this to any were too much it received increase by the person It was CHRIST that was thus repelled of whose well using it stood them upon to be jealous and not to shew themselves cold in putting up any disgrace offered to their Master We must needs allow their zeale in their Master's quarrell 3. And when was this For that circumstance adds much heer It was even then when He was newly come downe from the Mount from His transfiguration immediatly upon that came this Him whom a little before they had seene glorified from heaven to see him now thus vilified upon earth would it not moove any 4. And who were they that did it A pelting countrie towne and they in it a sort of Samaritan-heretiques whom the world were well ridd of at whose hands who could endure to see Him thus used Comming from hatred of heresie how can it choose but be a good motion 5. And now why was it they did Him this disgrace For no other cause but for His religion because His back was to their Mount and his face to Ierusalem And heer zeale is in his prime Never so plausible as when it hath gotten Religion for his pretense and the Catholique cause for his colour then they may sett fire on the towne Put these now together 1 A barbarous indignitie harbour for a night denied and 2 denied Christ 3 Christ so late in all his glorie 4 and that by a sort of heretiques 5 and onely for that He was well affected in religion The case is home when they saw this it moved them to make a Motion Never talke of it the motion cannot be misliked specially comming commended by the Movers two of his Disciples and none of the meanest of them Gal. 2.9 Ioh. 21.7 two Pillers as Saint Paul calleth them and he whom Iesus so loved one of the two II. The Motion We see what moved them Now let us see what they move and upon what warrant They move to have them destroyed by fire from heaven Their Warrant sicut fecit Elias whom they had seen a little before in the mount and who they are sure would never have endured it In their motion me thinks
Bread Praiers THere had been two sundrie daies before Sermons concerning the positive outward worship of GOD out of this Text consisting of these foure parts 1. The Apostle's Doctrine 2. Their Societie or fellowship 3. Breaking of Bread 4. Prayers The effect of this last was to acquaint the Auditorie with sundrie Imaginations by diverse erected which many unstable persons do runne after and worship instead of those foure the Apostle's Doctrine c. The order was to beginn with the doctrine first and so after through the rest as they stand THat such imaginations there are I. Ecc. 7. vlt. Salomon complaineth of Ratiocinia plurima whereby men were with-drawen from the simplicitie of their creation And under the Gospell S. Paul likewise of Venti doctrinarum whereby Christian people began to be blowen and caryed about from the stedfastnesse of the truth Eph. 4.14 But especially under the Gospell For that as S. Augustine saith De Civit. 18. Videus Diabolus templa Daemonum deseri in nomen CHRISTI currere genus 〈…〉 Seeing idolâ—â—rous images would downe he bent his 〈◊〉 devise in place of them to erect and sett up divers imaginations that the people instead of the former might bowe downe to these and wâ—â—ship them Since which it hath been and is his daily practise either to broach Heb. 13.9 Apoc. 2.14 Doctrinâ—◠〈◊〉 peregrinas new imaginations never heard of before Or to revive the old and new dresse them And these for that by themselves they will not utter to mingle and to card with the Apostle's doctrinâ— 2. Cor 2.10 c. that at the least yet he may so vent them And this indeed is the disease of our age and the just complaint we make of it That there hath beene good riddance made of images but for imaginations they be daily stamped in great number and instead of the old Images sett up deified and worshipped carrying the names and credit of the Apostle's doctrine government c. Touching these imaginations then to find some heads of them They be 1. Tim. 4.1 in respect of the Devill who inspireth them called Doctrinae daemoniorum Matt 16.9.12 Apoc. 2.13 Act. 20.29 In respect of the instruments by whom he breathes them out doctrinae hominum As the doctrine of the Pharisees The doctrine of the Nicolaitans These men were of two sorts as S. Paul sorteth them 1 Wolves which from without entered into the Church 2 Men arising from among themselves teaching perverse things 1. Imaginations from without the Church 1. Those which from without entered were Philosophers from the Gentiles Pharisees from the Iewes Both which bredd many imaginations in Christian Religion Col. 2.8 Against them both S. Paul giveth a double caveat Not to be seduced by Philosophie meaning as he sheweth the vaine deceit of that profession that is the former 2 Nor with the humane traditions and rudiments of the Pharisees 1. Tim. 6.20 that is the latter To avoid oppositions of science falsly so called Tit. 1.14 there is the first To avoid Iewish fables traditions there is the second Luc. 5. ult For from these two forges came a great part of the imaginations which ensued Each of these Sects esteeming his old wine good and consequently brewing it with the new wine of the GOSPEL Imaginations by Philosophie First by the course of the Ecclesiasticall Historie it appeareth 1. By Philosophie that Simon Magus who of a heathen Philosopher became a Christian and was baptized after through the gall of bitternesse wherein he was fell away againe and proved the first of all haeretiques Act. 8.23 He first and after Valentine and then Basilides devised many strange speculative phansies And indeed whosoever they be that dote about unprofitable curious speculations from this kind they sprung first After these those two maine heresies that so mightily troubled the Church First that of the Manichee who brought a necessitie upon all things by meanes of his duo principia making men secure how they lived because it was ordained what should become of them Secondly the other of the Pelagian who ascribed to mans free-will an abilitie to â—â—epe GOD 's Lawe and thereby made void the grace of CHRIST Both these were but two bastard slips of corrupt Philosophie The former an imagination issuing from the Sect of the StoÌ„iques and their fatall destinie The latter from the Sect of the Peripatetiques and their pure naturalls Imaginations by Iudaisme 2. By Iudaismâ— As the curious speculations came from the Philosophers of the Gentiles So whatsoever superstitious observations were imagined came from the Pharisees and sects of the Iewes As Simon Magus is reckoned the first haeretique So Ebion the Iew is the second And from him sprang the opinion of the necessitie of Iewish observances which was the occasion of the Councell in Acts 15. and the opinion of worshipping Angells as Mediators as Theodoret testifieth upon Col. 2.18 And for those Caeremonies as at the first they desired to reteine those very same that were Iudaicall So when it was withstood by the Apostles they did after but turne them and new vernish them over into others like and with them so clogged the Church as the Iewe's estate was much more tolerable then the Christian's Saint Augustine's complaint Ep. 119. Now from these two sorts of persons proceeded those two severall meanes whereby as it were in two moulds all imaginations have been cast and the truth of GOD 's word ever perverted 1. Matt. 9 17. From the Pharisee That peecing out the new garment with old raggs of traditions that is adding to and eeking out GOD 's truth with mens phansies with the Phylacteries and fringes of the Pharisees Mar. 7 4. who tooke upon them to observe many things beside it 2. From the Philosopher that wresting and tentering of the Scriptures which S. Peter complaineth of with expositions and glosses newly coined to make them speake that 2 Pet. 3.16 they never meant Giving such new and strange senses to places of Scripture as the Church of CHRIST never heard of And what words are there or can there be that being helped out with the Pharisee's addition of a truth unwritten or tuned with the Philosopher's wrest of a devised sense may not be made to give colour to a new imagination Therefore the ancient Fathers thought it meet that they that would take upon them to interprete the Apostle's Doctrine should put in sureties that their senses they gave were no other then the Church in former time hath acknowledged It is true the Apostles indeed spake from the Spirit and every affection of theirs was an oracle but that I take it was their peculiar priviledge But all that are after them speake not by revelation but â—y labouring in the word and learning are not to utter their owne phanâ—â—es and to desire to be beleeved upon their bare word if this be not doâ—inari fidei to be
from GOD the Holy Ghost their commission from GOD the Sonne that being thus sent from the Father by the power of the Holy Ghost in the person of Christ they may performe the Office 2. Cor. 5 1â— or as the Apostle calleth it the Embassage of reconciling sinners unto GOD to which they are appointed And so much for the Summe and dependence of this Scripture The points of speciall observation are three 1. First The Division the Power that is graunted 2. The Matter or Subiect whereon the power is to be exercised 3. The Promise of ratifying the exercise of that power The Power it self in which commeth first to be entreated 1. What is meant by remitting and reteining 2. After in generall that there is a power to remitt and reteine but first to remit and after to reteine 3. Then in particular of that power as it is set downe in both words Remiseritis and Remittuntur The Matter or subject which is also two waies to be considered either as it is sinne in it selfe which is the matter at large or as it is the sinne of some persons for it is not Quae peccata but Quorum which is the immediate or proper matter of this power The Ratifying or promise of concurrence to assure the conscience of the sinner of the certaintie and efficacie of the Churche's act that what the Apostles doe in the person of Christ by the instinct of the Holy Ghost he that sent them will certainly make good and effectuall from heaven And of these three in order I. The termes how to be understood THe termes of remitting and reteining may be taken many waies To the end then that we may the more cleerly conceive that which shal be said it will be expedient that first of all we understand in what sense especially and according to what resemblance those termes are to be taken The originall from Christ's Commission This may we best doe out of our Saviour Christ's owne Commission For this of the Apostle's is nothing els but a braunch out of his which he himselfe as man had heere upon earth For as man he himselfe was sent and was annointed with the Spirit and proceeded by Commission His Commission we finde Luc. 4. which he himselfe readd in the Synagogue at Nazareth at his first entring on it Luc. 4.18 Esai 61.1 Which is originally recorded Esai 61. Wherein among others this power is one to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Remission as it is turned heere or deliverance as it is turned there but the word is one in both places and that respectively to captives and as it followeth in that place of Esai to them that are bound the opening of the prison Which very terme of Captives or such as are in prison doth open unto us Sinne an imprâ—sonment with what reference or respect this terme of remitting or leting goe is to be conceived And as it was in his so must it be understood heere in this since this is but derived from that of CHRIST ' s. The minde of the Holy Ghost then as in other places by diverse other resemblances so in this heere is to compare the sinner's case to the estate of a person imprisoned And indeed whoso well weigheth the place it cannot well be taken otherwise For not onely heere but elswhere where this Power is expressed it seemeth ever to be with reference as â—t were to parties committed Mat. 16.19 The very terme of the Keyes wherein it was promised and â—herein it is most usually delivered the termes of opening and shutting seeme to have relation as it were to the prison gate Mat 18.18 The termes of binding and loosing as it were to the fetters or bâ—nds And these heere of letting forth or still deteining all and every of them seeme to have an evident relation to a prisoner's estate as if sinne were a prison and the case of sinners like theirs that are shutt up Verily as sinne at the first in committing seemeth sweete that men cannot be gott to spitt it out saith Iob but hold it close under their tongues Iob. 20.12 till they have swallowed it downe but after it is committed â—he sinner findeth then Ier. 2 19. that it is Malum amarum dereliquisse Dominum saith the Prophet that it turneth to a bitter and cholerique matter of which there breedeth a worme which never leaveth gnawing Esai 66. ult Even so doth sinne at the first also seeme a matter of libertie For a libertie it is not to be restreigned not to be as the Apostle speaketh committed to Moses to be kept shut up under the Law Gal. 3.23 Gen. 3.2 Not to be forbidden any fruict under which very terme the serpent did perswade it But when it was done and past then shall a man feel a pinching or streightnesse in his soule termed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.9 which properly signifieth the paine which they suffer that are shutt up in a narrow roome or some place of litle ease So speaketh Salomon of sinne His own wickednesse shall attach the sinner he shall be holden or pinioned with the cords of his own sinn Pro. 5.22 Act. 8.13 So S. Peter to Simon Magus I perceive thou art to expresse the former resemblance in the gall of bitternesse to expresse the later in the bond of iniquitie And S. Paul that sinners instead of having Moses to their keeper 2. Tim. 2. ult become the Devill 's captives are of him holden and taken at his will pleasure Truly some have felt as much as I speake of and have in pregnant termes complained of it I am so fast in prison saith David that I cannot get out And bring my soule out of prison I will praise thee Psalm 88.8 142 ult 119 3â— And I wil runne the way of thy commandements when thou shalt set my heart at libertie Peradventure all feel not this presently as soone as they have sinned nor it may be a good while after So GOD told Cain at the beginning his sinne should lye at the doore that is while he kept within Gen. 4 7. he should not be troubled with it perhaps but at his comming forth it should certainly attach him But saith Moses let every one that sinneth be sure that his sinn at last will find him out Numb 32.23 For he shall no sooner be under arrest of any trouble sicknesse crosse or calamitie but he shal be shut into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feele it presently As the brethren of Ioseph Gene. 42.21 for very many yeares after they had of envie and without all pitie sold him to be a bond-servant seemed at libertie No sooner fell they into danger and displeasure in a strange country but it came to mind and they were served with it straightway Even as in Iob it is sayd Iob. 20.11 The sinnes of our