any thing nor any thing into it Nor made conciliando as freinds are made so as they continue two severall persons still and while the flesh suffered the Word stood by and looked on as Nestorius That is cum carne not caro made with flesh not flesh And never was one person sayd to be made another Nor made by compounding and so a third thing produced of both as Eutyches For so He should be neither of both âord nor flesh neither GOD nor man But made He Was Saint Paul tells us how assumendo by taking the seed of Abraham Heb. XI His generation eternall as verbum Deus is as the enditing the Word Heb. 2.16 within the heart His generation in time verbum Caro is as the uttering it forth with the voice The inward motion of the minde taketh unto it a naturall body of ayre and so becommeth vocall It is not changed into it the Word remayneth still as it was yet they two become one voice Take a similitude from our selves Our soule is not turned into nor compounded with the body yet they two though distinct in natures grow into one man So into the God-head was the man-hood taken the Natures preserved without confusion the Person entire without division Take the definition of the fourth Generall Council Sic factum est caro ut maneret verbum non immutando quod erat sed suscipiendo quod non erat nostra auxit sua non minuit nec Sacramentum pietatis Detrimentum Deitatis He was so made flesh that He ceased not to be the Word never changing that He was but taking that He was not We were the better He was never the worse the Mysterie of Godlinesse was no detriment to the God head nor the honour of the creature wrong to the CREATOR And now being past these points of beleife I come to that which I had much rather stand on and so it is best for us that which may stirr up our love to Him that thus became flesh for us First comparing Factum with Dictum For if we were so much beholden for verbum dictum the word spoken the Promise how much more for verbum factum the Performance If for factum carni the Word that came to flesh how then for factum caro became flesh Then taking factum absolutely The Word by whom all things were made to come to be made it selfe It is more for Him fieri to be made any thing then facere Verse 3. to make another World yea many Worlds more There is more a great deale in this factum est then in omnia per Ipsum facta sunt In He made then in All things by Him were made Factum est with VVhat He was made For if made made the most compleat thing of all that ever He had made Made a Spirit for God is a Spirit Ioh. 4.24 Psal. 3.4 Heb. 2.7 some degree of neerenesse between them But what is man that he should be made him or the Sonne of man that He should take his nature upon Him If man yet the more noble part the immortall part the soule what els There are some points of His Image in that It understandeth iâ loveth hath a kinde of capacitie of the VVord So hath not the flesh It is res bruta common to them with us neither able to understand or love or in any degree capable of it Make it the Soule the precious soule so calleth it Salomon not the bodie the vile bodie so the Apostle calleth it Pro. 6.26 Phil. 3.21 Of the VVord he sayd ever vidimus gloriam Ejus we sawe the glorie of it of the flesh we may say vidimus sordes ejus we daily see that comes from it as non est vilius sterquilinium on the dung-hill worse is not to be seene Set not so pretious a stone in so base mettall But this is not all If He must be made for love of God make Him something wherein is some good For in our flesh Saint Paul sayth there dwelleth no good yea the very wisedome of the flesh at flat defiance with the VVord Rom. 7.18 Rom. 8.7 Make it somewhat els For there is not only a huge distance but maine repugnancie betweene them Yet for all this Ioh. 10.35 non potest solvi Scriptura The VVord was made flesh I adde yet further what flesh The flesh of an Infant What Verbum Infans the VVord an Infant the VVord and not be able to speake a word How evill agreeth this This He put up How borne how entertained In a stately Palace Cradle of Ivorie Robes of estate No but a stable for His Palace a manger for His Cradle poore clouts for His array This was His beginning Follow Him further if any better afterward what flesh afterward Sudans algens in cold and heat hungrie and thirstie faint and wearie Esay 53.5 Is his end any better that maketh up all what flesh then Cujus livore sanati blacke and blew bloudie and swolne rent and torne the thornes and nayles sticking in his flesh And such flesh He was made A great factum certainly and much to be made of To have been made caput Angelorum had been an abasement To be a Heb. 2.7 minoratus Angelis is more But to be b Esay 53. v. 3. novissimus Virorum in worst case of all men nay c Psal. 22.6 a worme and no man So to be borne so arrayed and so housed and so handled there is not the meanest flesh but is better So to be made and so unmade to take it on and lay it off with so great indignitie Weigh it and wonder at it that ever He would endure to be made flesh and to be made it on this manner What was it made the VVord thus to be made flesh Non est lex hominis ista flesh would never have been brought to it Ioh. 3.16 1. Ioh. 5.1 2. Reg. 19.31 It was GOD and in GOD nothing but Love Dilexit with Sic Charitas with an Ecce Fecit amor ut Verbum caro fieret Zelus Domini exercituum fecit hoc Love only did it Quid sit possit debeat non recipit ius amoris That only cares not for any exinanivit any humiliavit se any emptying humbling losse of reputation Love respects it not cares not what flesh he be made so the flesh be made by it Habitavit and dwelt And dwelt Factum est is the word of Nature Habitavit of Person Habitare est Personae And two there are not It is not Habitaverunt therefore but one Person And habitavit is a word of continuance that which was begunne in factum is continued in habitavit Not only made but made stay made His abode with us Not appeared and was gone againe streight but for a time tooke up His dwelling Factus caro Factus incola And this word concernes this day properly This is the day the first day of habitavit in nobis
bosome should be the receptable of all that should enter into blisse Whosoever there entertained in sinu Abrahae it is to be This is the last Luc. 16.23 that Semen Abrahae shall bring us to sinus Abrahae and make us partakers of his heavenly joyes there But we must begin with in Semine to day that after in his good time in sinu may follow And this for Gavisus est and for Abraham Now to our selves And the first point is whether we will be out with the Iewes The Reference to us 1. Our desire or in with Abraham in the fellowship of this Dayes joy In with Abraham we sure If all be well weighed we have greater cause to desire the day then he we have more need of it I am sure Dust as he but more in danger to be made ashes than he by Manasse's argument in his prayer The benefit of his Day and the like they do nothing so much concerne the lust such as Abraham as they do sinnefull Manasses and such as he And such are we And ever the more sinner the more it imports him to love the dawning of this day Greater cause we have than he And for our sight we have that clearer than he by much For though we see as he 2. Our sight and he as we both by the light of Faith yet he in the faith of Prophecie yet to come we in the faith of Historie now past And there is great oddes betweene these two We have the record of humane Writers many but of Divine all that this day is come and gone Even of such as saw Him with thâ eyes both of the inward and outward man The greater cause and the better sight Then is our joy also to abound 3. Our Ioy. and be above his So it should sure And we would seeme as if it so were we multiply the dayes and where he had but one we hold twelve togither as if we would exceed him twelve to one in this joy Being then so bound joy agreeth well with us at this time The Text invites us to it the whole streigne from the first word to the last It beginnes with Exultavit and ends in Gavisus est Only that from whence we take our joy from thence we take the rules of it Which be three 1 One of the two parts Exultavit and Gavisus est 2 One of the end Diem meum And 3 the last of our patterne sicut ABRAHAM pater noster to expresse it as he did Heere be two sorts 1 One Exultation a motion of the bodie 2 The other Ioy a fruit of the Spirit I am for both I speake not against Exultavit 1. The first rule of it That Exultavit exceed not Gavisus est let the bodie have his part Reason would the bodie and the flesh should be allowed their parts since all the joy is for Corpus aptasti mihi and that Verbum caro factum est the Word is become flesh that CHRIST hath gotten him a bodie But let not Exultavit be all whole and sole Then we ioy but by halves we lose halfe our joy and the better halfe for the joy of the spirit is the better part when all is done The fââsh fades dayly so do the joyes of it The spirits is the better part that shall not be taken from us Luc. 10.42 That of the spirit should exceed the joy of the outward man as farr as Et vidit to which it is joyned doth exceed ut videret If should so Well in the meane while I would they might but part aequally At least not to stay so long not to make so large allowance of time and cost for the flesh as we leave little or nothing for the spirit's part Sure some-what would be done some speciall use of this Feast that may tarry by us when these of the flesh we shall eyther have forgotten or remember but with small joy Time will come that one lesson in this kind learned this day and laid up well will do us more pleasure than all the sports we shall see the whole twelve dayes after That we come not behinde Abraham halfe in halfe 2 The second that it be for Diem meum Our next Caveat would be that we looke this our joy be for Diem meum and that our Ioy in Diem be for Meum For Meum is heere the Substantive it is CHRIST and Diem but an accident or adjective to it That is that we joy in it as it is His CHRISTS As His doe we not so As whose els To speake plainely the common sort generally all some few except wish for it and ioy in it not as it is CHRISTS but as it is somewhat els That is as it is a time of cheare and feasting as it is a time of sports and revelling Exultavit ut Videret what why that we shall now fare well looke you that is it As it is dies epuli not CHRISTI What farther that we shall now see pastimes that is as it is dies ludi not CHRISTI Put both togither downe they sate to feast Exod. 32.6 up they rose to play so have you the golden Calves Holyday right As it is dies vituli not CHRISTI This is not diem for meum In very deed this is to desire Him for the Day not the Day for Him CHRISTS day is not desired for CHRIST CHRIST is the least part of his owne Feast If it be but matter of the belly the Iewes heer could have been entreated to have kept this Day so as dies Epuli For before at the .6 Chap. When there bellyes were filled then and never but then This is the Prophet This is He that should come into the world This was all they then made all that many now doe make of CHRISTS comming into the world That they may fill their bellyes Never care for Benedicentur no more than Esau but for bene vescentur and if benè vestientur too then all is well Or if it be but shewes and matter of sight Herod he was glad to see CHRIST too and it is the same word Luk. 22.8 which is heere glad and very glad ãâã ãâã ãâã ãâã ãâã But why was it Because he hoped to have seen him done some straunge feats This pertayneth rather to Sara's laughter than Abrahams joy There is a difference betweene Sara's laughter and Abrahams joy Take heed that we change not Abrahams joy into Sara's laughter The III. Rule Sicut Abraham Now last sicut Abraham He is propounded heere to us as our patterne we to express our joy as he did his upon the day of his sight at the plaine of Mamre So we shall begin right Two things he did First he got them the three to turne into him The same would CHRIST do 1 Gen. 18.3 to us this day That our ioy may be sutable to turne in hither The beginning of the joy of His Day would be in His
this very time I. Of the Tree WE are to treat of Repentance as a tree first To speake properly Repentance is a Vertue a morall Vertue a branch of Iustice of Iustice corrective and so should be delivered in morall termes as in the Ethiques other Vertues use to be It is not though you shall seldome finde it so but most-what set out in the termes of some one passion of the mind or other And why so For no other cause but that we are so dead and dull when we are about it this businesse as if Repentance were a very logge and no quicke or live tree Which cannot be Repentance being from dead workes Hâb 6.1 and therefore cannot be a dead thing it selfe but have life in it Marke it when you will the HOLY GHOST as it were of purpose still chooseth to expresse it under some terme of passion as sorrow feare anger and the like rather then the other way Rather in Patheticall then in Ethicall termes And this he doth in a manner continually For Passions be quicke there is life in them Therefore their termes He chooseth to put life in us To shew He would have us affectionate when we are about this worke and not so cold and so calme as we use to be And indeed these affections be the very radicall humour or sapp If they goe up there is hope of some fruit If downe and rise not no proferte to be looked for Now if affections give life the quicker the affection the more life it gives And there is none quicker then that of Anger For which cause when time was you may remember we made it the chiefe Ingredient into Repentance Even Anger at our selves we were so evill advised as to bring our selves into the anger of GOD Whose anger when it comes Quis poterit who can who is hable that is none can Psal. 129.3 none is hable to abide And why found we it so Because most life and spirit appeares in that Feare and Sorrow and the rest are but dull and heavy in comparison of it And this I now mention the rather because the passion of Anger if you mark it strikes upon ira ventura in the Text doth even in a manner leade us by the hand vnto it One anger to another GOD 's anger to ours GOD 's to come to ours for the present For by our anger for the present we turne away His to come Our anger is a supersedeas to His. Or if you will have it in termes of Iustice judging our selves we shall not be judged of the LORD But our anger and generally all our affections are well compared to lime Out of the water where they should be hott no heate appeares in them in water where they should be cold there they boile and take on Vsed there most where they should be least and againe least where they should be most For take me a worldly man and let him but over-reach himselfe in some good bargaine in matter of profit you shall see him so angry so out of patience with himselfe as oft it casts him into some disease There lo is repentance in kind there is that which makes it a tree the Spirit of life Ours for the most part towards GOD is dull and blockish Neither life nor soule in it But we may not stand thus about the tree We are called on for Proferte II. The Bearing of the Tree to bring somewhat forth Els how shall we know it is a tree and no logg Small odds or none at all betweene a dead stock and a barren tree one brings forth as much as the other It is the bringing forth that makes the difference Bringing forth is opposite to keeping in we must have no kept-in repentance Forth it must come forth it must be brought From whence from within Carying in before Keeping in now all within 's are against vtterly against Proferte Saint Iohn saw well which way the world would goe Men would have their repentance prove res intus peragenda a matter to be spedd dispatched shuffled up within betweene their conscience and them forsooth And then they would tell you great matters what they are within There within they have it that they have Matt. 5.15 where no body can see what they have Vnder the bushell much but nothing on the candlesticke that any man can see So instead of Proferte we should have Praeferte nothing but pretending Nay no Praeferte Proferte saith Saint Iohn No bosome repentance Bring it out Iam. 2.18 shew it For upon Saint Iohn's Proferte is grounded Saint Iame's Ostende mihi Shew me thy faith And it holds in repentance too Tell them not of a repentance vnder the ground downe in the root within in the hollow of the barke They will not heare of it Vt in poenitentiâ sola conscientia praeferatur sed ut aliquo etiam externo actu administretur Not onely a pretense or faire shew to be made of our conscience within but some outward thing to be done and executed upon it Somewhat to be brought forth Take heed of this error as if repentance were a matter meerely mentall or intentionall It is not good notions in the braine nor good motions in the minde will serve these are but the sapp within Looke to the branches what see you there Looke to Proferte what is brought forth Bring forth then And what Many things doth a tree bring forth III. The fruit is beares and diverse of them as fore-runners to the fruit as boughs and leaves and budds and blossomes Saint Iohn mentions none of them passeth by them all stayes at none till he come to the fruits That is it the tree was planted for Not to make materialls not to give shadow Not for the greene boughs nor the gay blossomes nor for any thing but for the fruit The tree is for the fruit and but for the fruit there had beene no tree Fruit it was for which it was first sett and for which it is let grow and when there is no longer hope of bringing forth fruict Luc. 13.7 downe with it saith the Lord of the soile why troubles it the ground any longer And then comes Iravenâââa with his axe layes it to the roote and downe it goes and into the fire it is cast and seeing it will not serve for fruict makes it serve for fewell the end of all unfruictfull trees Marke it well this It is the fruict of repentance not repentance it selfe but the fruict it is is sought for That is all in all So not only a bearing but a fruict-bearing repentance And good reason For if the one tree sinne if that have brought forth fruict so must repentance the other tree doe likewise It is true in sinne the sense and so the soule is first in fault In at that gate it first comes and out at that it must first goe But sinne hath her fruict in the body So is repentance to
fall to Prayer Pray saith he if it be possible this thought of thy heart may be forgiven thee Act. 8.22 Prayer serves where it goes no further then thought For the second The King of Ninive and his people they fell to fasting on all hands What was their sinne Nahum will best tell us that He wrott the burden of Ninive Ion. 3.5 Nahum 1.1.3.4 This it was Because of the fornications of the harlott For that kinde of fleshly sinne that was the proper fruit For the third Our example shall be the King of Babylon He had beene a mighty oppressor of his people There have ye now a worldly sinne Dan. 4 7. Breake of thine iniquity with mercie to the poore is Daniel's prescript to him That is the right fruit for sinnes of that nature All may be comprised vnder these three 1. Workes of devotion as Prayer 2. Workes of chastisement of the body as Fasting 3. Workes of mercie as Almes These three betweene them make up the corrective or penall part of repentance Prayer is a fruit of Repentance Psal. â27 For this cause saith the Penitenâiall Psalme even for this and for no other cause shall every one that is so dispâsed makâ his prayer unto thee The penitent Publican's first moving was Luk. 18.10.13 Ier. 2.17 he went up to the Temple to pray Let them pray and say Spare thy People ô LORD and give not over thine inheritance to be a reproch unto the heathen Ion. 3.8 saith IOâL in his repentance Let them crie mightily unto the LORD say they of Ninive in theirs And the prayers of DAVID IONAS MANASSES for their owne sinnes of DANIEL EZRA NEHEMIAS for the sinnes of the Land and in a word the Penitentiall Psalmes shew this that were chosen for no other end but to be a taske for penitentiall persons There is one fruit Almes is another A fruit and so by the name of fruit expressely called Rom. 15.28 For by mercie shewed sinnes are forgiven saith SALOMON He that seekes mercie is to shew mercie Pro. 11.17 Pro. 16.6 DANIEL you heard did prescribe it to no lesse person then the King himselfe at Babylon And the same at Ierusalem was a fruit too witnesse Esay 58. Esay 58.7 Breake thy bread to the hungry made by him there a part of true repentance And Zachee shewed as much in his owne happy practise upon himselfe of our SAVIOVR CHRIST 's high approbation Luk. 19.8 There is another fruit Fasting is a third fruit and that a speciall one and so hath alwaies been reputed It appeareth by the three Kings King DAVID who was a religious Prince Not onely by him 1. Sam. 12.16 1. Reg. 21.27 Ion. 3.6 but by King AHAB who was scarce found in religion Nor by them onely but by the King of NINIVE a heathen man who even by the light of Nature brought forth this fruit We name it last but it is indeed first First in Nature first quoad nos First in nature Gen. 3.6 as opposite to the first transgression which was by eating First I am sure quoad nos speaking of us and our country Excesse that way in fare and feeding hath beene and is counted our Gentile vitium our Nationall fault So no fruit that our Nation is more bound to bring forth then it For Esca ventri and venter escis meat for the belly and the belly for meate it no where reigneth so much This is a third fruit A fruit which if we would frame our selves to bring forth in kind there would come with it both the other fruits besides For if we could so fast as we should it would abate lust certainely which otherwise keepe the body high you shall hardly bring lowe that fruit And if we could so fast it would mend our devotion much our prayers would not be so full of yawning as we find them that fruit And if we could so fast there would be the more left to enable us to be so much the more plentifull in Almes then we be that fruit So as a good encrease or yeeld would come of this third fruit well brought forth b What these workes are in generall These three in speciall are chosen out but in generall any as well as these There is a way how it is possible there is not a vertue of them all but you may make the worke of it a fruit of repentance In morall matters it holds ever Finis dat formam the end that gives the forme and so the true essence to every worke Insomuch as the worke is reckoned a fruit not of that vertue from whence it proceeds by which it is done but of that vertue to which it referrs for whose end it is done Nay it falls out often so as an act of vertue as Prayer Fasting Almes done for a vitious end suppose for vaine-glorie loseth his owne kind and becomes the proper act of that vice it is done for So powerfull a thing is the End in moralibus Whereby it comes to passe the worke of any vertue be it what it will vndertaken with a mind and intent or as we say animo corrigendi enjoyned eo nomine referred to that alters the nature and becomes a worke of Iustice corrective and so a fruit of repentance For even in these three before remembred so it goes Almes of it selfe is a worke of charity Fasting properly an act of the vertue ãâã ãâã ãâã ãâã ãâã abstinence Prayer of his owne nature a worke of religious worship But Almes done some way to amerce our selves Fasting done animo castigandi corpus Prayer imposed as a task-worke to spend so much time to stand so long bent at it all these thus referred still with an eye to that change their nature and become acts penall and so fruits of Repentance Of fruits we said at first two Vses there are First to be offered as a present So The Vse of this fruit 1. As an Offering IACOâ sent them to the * Gen. 43.11 Governour of Aegypt For the first we have in all but three things to offer unto GOD to present to honour Him with The 1 Spirit or Soule 2 the body and 3 our worldly goods 1 The offering of the soule is the powring it out in prayer and other workes of that kind 2 Of the body the chastening it by exercises that way tending 3 Of our goods by distributing and doing good with them in Almes and offerings Supposing the sinne-offering in the Law best to suite with repentance as it doth 1 A sorrowfull spirit is a sacrifice to GOD that we know Psal. 51.17 2 and no reason but a chastened body should be so likewise 3 and why the price and charges of the Sacrifice should not come into the reckoning I see not which was part of their worldly State which being distributed and done good withall in meat and drinke offerings this the Apostle calleth a sacrifice wherewith GOD is well pleased
are all sights So that know this and know all This generally 2 The Obiect specially 1. The Passion it selfe Quid. Now specially In the Obiect two things offer themselves 1 The Passion or suffering it selfe which was to be pierced 2 And the Persons by whom For if the Prophet had not intended the Persons should have had their respect too he might have said Respicient in Eum qui transfixus est which Passive would have carried the Passion it selfe full enough but so he would not but rather chose to say Quem transfixerunt which doth necessarily imply the Piercers themselves too So that we must needs have an eye in the handling both to the fact and to the persons 1 Quid and 2 quibus both what and of whom 1. The Degree thereof Transfixerunt In the Passion we first consider the degree for transfixerunt is a word of gradation more then fixerunt or suffixerunt or confixerunt either Expressing unto us the piercing not with whipps and scourges nor of the neiles and thornes but of the speare-point Not the whipps and scourges wherwith His skin and flesh were pierced nor the nailes and thorns wherewith his feet hands and head were pierced but the Speare-point which pierced and went through his very heart it selfe for of that wound of the wound in his heart is this spoken Io. 19.34 Therefore trans is heer a transcendent through and through through skin and flesh through hands and feet through side and heart and all the deadliest and deepest wound and of highest gradation 2. The Extent Me. Secondly as the Preposition Trans hath his gradation of divers degrees so the Pronoune Me hath his generality of divers parts best expressed in the Originall Vpon Me not upon my body and soule Vpon Me whose Person not whose parts either body without or soule within but Vpon Me whom wholly body and soule quicke and dead they have pierced 1. His ãâã Of the bodie 's piercing there can be no question since no part of it was left unpierced Our senses certifie us of that what need we further witnesse 2. His Soule Of the Soule 's too it is as certaine and there can be no doubt of it neither that we truly may affirme CHRIST not in part but wholly was piercâd For we should do injury to the sufferings of our Saviour if we should conceive by this piercing none other but that of the Speare And may a soule then be pierced Can any Speare-point go through it Truly Simeon âaith to the Blessed Virgin by way of prophecie that the sworâ should go through her soule Luâ 2 35. at the time of His Passion And as the sword thrâuâh hâr 's so I make no question but the Speare through His. And if through her's which was but anima compatientis through His much more which was anima patientis since Compassion is but Passion at rebound Howbeit it is not a sword of steele or a Speare-head of iron that entreth the soule but a metall of another temper the dint whereof no lesse goreth and woundeth the soule in proportion then those doe the body So that we extend this piercing of CHRIST further then to the visible gash in His side even to a piercing of another nature whereby not His heart onely was stabbed but his very spirit wounded too The Scripture recounteth two and of them both expressly saith that they both pierce the soule The Apostle saith it by Sorrow 1. Tim. 6.10 And pierced themselves through with many sorrowes The Prophet of Reproach Psal. 64.34 There are whose words are like the pricking of a sword and that to the soule both for the body feeles neither With these even with both these was the Soule of CHRIST IESVS wounded For sorrow it is plaine through all foure Evangelists With Sorrow * Matt. 26.38 Mar. 14.34 undique tristis est anima mea usque ad mortem My soule is invironed on every side with sorrow even to the death a Mar. 14.33 Coepit IESVS taedere pavere IESVS began to be distressed and in great anguish b Luc. 22.44 Factus in agoniâ being cast into an agonie c Ioh. 12.27 Iam turbata est anima mea Now is my soule troubled Avowed by them all Confest by Himselfe Yea that His strange and never els heard of sweat dropps of bloud plenteously issuing from Him all over his body what time no manner of violence was offered to his body no man then touching him none being neere him that bloud came certainly from some great sorrow wherewith his soule was pierced And that his most dreadfull crie which at once moved all the powers of heaven and earth My God My God c was the voice of some mighty Anguish Matt 27.46 wherewith His soule was smitten and that in other sort then with any materiall speare For Derelinqui à Deo the body cannot feele it or tell what it meaneth It is the soule 's complaint and therefore without all doubt His soule within him was pierced and suffered though not that which except charity be allowed to expound it cannot be spoken without blasphemy Not so much GOD forbid yet much and very much and much more then others seeme to allow or how much it is dangerous to define To this edge of sorrow if the other of piercing despight With Reproach be added as a point as added it was it will strike deepe into any heart especially being wounded with so many sorrowes before But the more noble the heart the deeper Who beareth any griefe more easily then this griefe the griefe of a contumelious reproach To persecute a poore distressed soule Psal. 69 26. and to seeke to vexe him that is already wounded at the heart why it is the verie pitch of all wickednesse the verie extremity that malice can doe or affliction can suffer And to this pitch were they come when after all their wretched villanies and spitting and all their savage indignities in reviling Him most opprobriously He being in the depth of all his distresse and for verie anguish of soule crying Eli Eli c they stayed those that would have relieved Him and void of all humanity then scorned saying stay let alone let us see if ELIAS will now come take him downe Matt. 27.49 This barbarous and brâtish inââmânitie of theirs must needs pierce deeper into his soule then ever did the iron into his side To all which if we yet add not onely that horrible ingratitude of theirs there by him seen but ours also no less then theirs by him foreseen at the same time Who make so slender reckoning of these his piercings and as they were a matter not worth the looking on vouchsafe not so much as to spend an houre in the due regard and meditation of them Nay not that onely but further by uncessant sinning and that without remorse do most unkindly requite those His bitter Paines
Sorrow That which we are called to behold and consider is his Sorrow And Sorrow is a thing which of it selfe Nature enclineth us to behold as being our selves in the body Heb. 13.3 which may be one day in the like sorrowfull case Therefore will every good eye turne it selfe and looke upon them that lie in distresse 1. Bâhold Luc. 10.32 Those two in the Gospell that passed by the wounded man before they passed by him though they helped him not as the Samaritane did yet they looked upon him as he lay But this party here lieth not Ioh. 3 14. he is lift up as the Serpent in the wildernesse that unlesse we turne our eyes away purposely we can neither will nor choose but behold him Act. 1.11 But because to Behold and not to consider is but to gaze and gazing the Angeâ blameth in the Apostles themselves we must do both both Behold and Consider 2. Consider looke upon with the eye of the body that is Behold and looke into with the eye of the mind that is Consider So saith the Prophet here And the verie same doth the Apostle advise us to do First ãâã ãâã ãâã ãâã ãâã to looke upon him that is Heb 12 23. to Behold and then ãâã ãâã ãâã ãâã ãâã to thinke upon him that is to Consider his Sorrow Sorrow sure would be considered The quality If ever the lâke Now then because as the qualitie of the Sorrow is accordingly it would be considered for if it be but a common sorrow the lesse will serve but if it be some speciall some very heavy case the more would be allowed it for proportionably with the suffering the consideration is to arise To raise our consideration to the full and to elevate it to the highest point there is upon his Sorrow set a Si fuerit sicut a note of highest eminency for Si fuerit sicut are words that have life in them and are able to quicken our consideration if it be not quite dead For by them we are provoked as it were to Consider and considering to see whether ever any Sicut may be found to set by it whether ever any like it For if never any Our nature is to regard things exceeding rare and strange and such as the like whereof is not else to be seene Vpon this point then there is a Case made as if he should say If ever the like Regard not this but if never any be like your selves in other things and vouchsafe this if not your chiefest yet some Regard To enter this Comparison and to shew it for such That are we to do In the three parts of his Sorrow three sundry waies For three sundry waies in three sundry words are these Sufferings of his here expressed all three within the compasse of the Verse The first is ãâã ãâã ãâã ãâã ãâã Mac-ob which we read Sorrow taken from a wound or stripe as all do agree The second is ãâã ãâã ãâã ãâã ãâã Gholel we reade Done to me taken from a word that signifieth Melting in a fornace as S. Hierome noteth out of the Chaldee who so translateth it The third is ãâã ãâã ãâã ãâã ãâã Hoga where we read Afflicted from a word which importeth Renting off or Bereaving The old Latine turneth it Vindemiavit me as a Vine whose fruit is all plucked off The Greeke with Theodoret ãâã ãâã ãâã ãâã ãâã as a Vine or tree whose leaves are all beaten off and it left naked and bare In these three are comprized His Sufferings Wounded Melted and Bereft leafe and fruit that is all manner of comfort Of all that is poenall or can be suffered the common division is 1 Of the quâlitie Fârst of his Passion Sensus Damni Griefe for that we feele or for that we forgoe For that we feele in the two former Wounded in body Melted in soule for that we forgoe in the last Bereft all left neither fruit nor so much as a leafe to hang on him According to these three To consider his Sufferings 1. Poe na seâsus in the bodie and to begin first with the first The paines of his Body his wounds and his stripes Our verie eye will soone tell us no place was left in his Bodie where he might be smitten and was not His skin and flesh rent with the whips and scourges His hands and feet wounded with the miles His head with the thornes His very heart with the speare-point all his senses all his parts loden with whatsoeuer wit or malice could invent His blessed Body given as an Anvile to be beaten upon with the violent hands of those barbarous miscreants till they brought him into this case of Si fuerit sicut For Pilate's Ecce Homo his shewing him with an Ecce Ioâ 19 5. as if he should say Behold looke if ever you saw the like ruefull spectacle This very shewing of his sheweth plainly he was then come into woful plight So wofull as Pilate verily believed his verie sight so pitifull as it would have moved the hardest heart of them all to have relented and said This is enough we desire no more And this for the wounds of his body for on this we stand not In this one peradventure some Sicut may be found 2. Poena sânsus in the Soule in the paines of the bodie but in the second the Sorrow of the Soule I am sure none And indeed the paine of the Body is but the Body of paine the verie Soule of Sorrow and Paine is the Soule 's Sorrow and Paine Syra 15.57 Pro. 18.14 Give me any griefe save the griefe of the mind saith the Wise-man For saith Salomon the spirit of a man will sustaine all his other infirmities but a wounded spirit who can beare And of this this of His soule I dare make a Case Si fuerit sicut Ioh 12.27 Luc 22.44 Mar. 14 35. Mat 26.38 He began to be troubled in Soule saith S. Iohn To be in an agonie saith S. Luke To be in anguish of mind and deepe distresse saith S. Marke To have his Soule round about on every side invironed with Sorrow that Sorrow to the death Here is trouble anguish agonie sorrow and deadly sorrow But it must be such as never the like So it was too The aestimate whereof we may take from the second word of Melting that is from his sweat in the Garden strange and the like whereof was never heard or seene Luc. 22.44 No manner violence offered him in body no man touching him or being neer him in a cold night for they were faine to have a fire within dores lying abroad in the aire and upon the cold earth to be all of a sweat and that sweat to be Blood and not as they call it Diaphoreticus a thin faint sweaâ but Grumosus of great Drops and those so many so plenteous as they went through his apparell and all and through all
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. ââ 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. â9 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 faât to us I doubt it is with us as
ready to seise upon sinners which made such a foule Sea as this great Ship and all in it were upon the point to be cast a way The plus heere is plaine take it but as it was indeed litterally For what a tempest was there at CHRIST 's death Chap. 27.51.52 It shooke the Temple rent the veile cleft the stones opened the graves put out the Sunne 's light was seene and felt all the world over as if heaven and earth would have gone together But the miserable storme then who shall declare And no mervaile there was a great Plus in the cause For if the sinne of one poore passenger of Ionas made such a foule Sea the sinnes of the great Hulke that bore in it all Mankind together in one bottome what manner tempest thinke you were they like to raise In what hazard the vessell that loaden with them all But one fugitive there heere all runne-awaies from GOD Master Mariners Passengers and all Now the greater the Vessell the more ever the danger With Ionas but a handfull like to miscarrie In this the whole masse of Mankind like to perish So in the perill Plus too The storme will not be stayed neither till some be cast into the Sea and some great Sinner it would be And heer the Sicut seemes as if it would not hold heer the only Non Sicut Ionas For Ionas there was the onely sinner all besides in the ship innocent poore men Heere CHRIST onely in the ship innocent no sinner all the ship besides full âraught with sinners Mariners and Passengers grievous sinners all Heere it seemes to halt And yet I cannot tell you neither for all that For in some sense CHRIST was not unlike Ionas no not in this point but like Ionas as in all other respects so in this too 2. Cor. 5.22 Esa. 53.6 Not as considered in Himselfe for so he knew no sinne But Him that knew no sinne for us made He sinne How by laying on Him the iniquities of us all even of all the sonnes of men upon this Sonne of Man And so considered He is not onely Sicut but Plus quà m Ionas heere More sinne on Him then on Ionas for on Him the sinnes of the whole Ship yea Iona's sinne and all For all that heere is another Plus though For what Ionas suffered it was for his owne sinne Luk. 23.41 and meritò haec patimur might he say and we both with the Theefe on the Crosse. But CHRIST what had He done It was not for his owne it was for other mens sinnes He suffered He paied the things he never tooke So much the more likely was He Psal 69.4 1. Pet. 3.18 to satisfie the just for the uniust the LORD for the Servant Much more then if one sinner or servant should doe it for another Ion. 1.12 Ioh. 18.8 Yet was CHRIST as was Ionas content to be throwen in Tollite me said Ionas Sinite hos abire said CHRIST Let these goe Take me my life shall answer for theirs as it did As content said I Nay Plus more For with Ionas there was no other way to stay the storme but overboord with him But CHRIST had other waies could have stayed it with His word with His Obmutesce as He did the VIII Chapter Cha. 8.26 Mat. 3.15 Esa. 53.7 before Needed not to have beene cast in Yet to fulfill all righteousnesse condescended to it though and in He was throwen not of necessitie as Ionas but quia voluit and Voluit quia nos salvos voluit would have us safe and His Father's justice safe both Now to the effect Therewith the storme stayed GOD 's wrath was appeased Mankind saved Heere the Plus is evident That of Ionas was but Salus phaseli no more This was Salus mundi no lesse A poore boat with the whole World what comparison And the evening and the morning were Good-friday CHRIST 's first day * In their beeing there Easter Eve To Ionas now secundo He was drowned by the meanes Nay not so GOD before angry was then pacified Pacified not onely with the ship but pacified with Ionas too provided a whale in shew to devoure him indeed not to devoure but to preserve him downe he went inâo her belly There he was but tooke no hurt there 1. As safe nay more safe there then in the best ship of Tharsis no flaw of weather no foule sea could trouble him there 2. As safe and as safely carried to land The ship could have done no more So that upon the matter he did but change his vehiculum shifted but from one vessell to another went on his way still 3. On he went as well nay better then the ship would have carried him went into the ship the ship carried him wrong out of his way cleane to Tharsis-ward Went into the whale and the whale carried him right landed him on the next shore to Ninive whither in truth he was bound and where his errand lay 4. And all the while at good ease as in a cell or study For there he indited a Psalme expressing in it his certaine hope of getting forth againe So as in effect Ion. 2.2.6 where he seemed to be in most danger he was in greatest safety Thus can God worke And the evening and the morning were Iona's second day The like now in CHRIST but still with a plus quà m Doe but compare the whale's bellie with the heart of the earth and you shall finde the whale that swallowed CHRIST that is the grave was another manner whale farr wider throated then that of Ionas That Whale caught but one Prophet but Ionas This hath swouped up Patriarchs and Prophets and all yea and Ionas himselfe too None hath scaped the iawes of it And more hard getting out I am sure witnesse Ionas Into the whale's belly he went and thence he gat out againe After he gat thence into the heart of the earth he went and thence he gat not there he is still The Signe lyes in this by the letter of the Text. And in CHRIST the Signe greater For though to see a whale tumble with a Prophet in the bellie were a strange sight yet more strange to see the SONNE of GOD lye dead in the earth and as strange againe to see the Sonne of man to rise from the grave againe alone A double signe in it The heart of the earth with Iustine Martyr Chrysostome Augustine I take for the grave though I know Origen Nyssen Theodoret take it for hell for the place where the Spirits are as in the bodie that is the place of them And thither he went in Spirit triumphed over the powers and principalities there in His owne person But for His bodie it was the day of rest the last Sabboth that ever was Col. 2.15 and then His bodie did rest rest in hope hope of what that neither His soule should be left in hell nor His flesh suffered to see
Tenui Eum non dimittam Cant. 3.4 She would not have let Him goe or beene long yer she had So much time spent in impertinencies which neither He nor she the better for So she to let her touching alone and put it of till another time being to be imployed in a businesse of more hast and importance The third place is Saint AVGVSTINE's That CHRIST in these words 3. To weine her from sensuall touching S. Augustine's sense had a further meaning to weine her from all sensuall and fleshly touching and teach her a new and a true touch truer then that she was about This sense groweth out of CHRIST'S reason Touch me not for I am not yet ascended as if till He were ascended He would not be touched and then He would As much to say Care not to touch me heere Stand not upon it Touch me not till I be ascended Stay till then and then doe That is the true touch that is it will doe you all the good And there is reason for this sense For the touch of His body which she so much desired that could last but forty dayes in all Act. 1.3 while He in his body were among them And what should all since and we now have beene the better He was to take her out a lesson and to teach her another touch that might serve for all to the world's end that might serve when the body and bodily touch were taken from us CHRIST himselfe touched upon this point in the sixth Chapter at the 62. verse when at Capernaum they stumbled at the speech of eating His flesh What saith He finde you this strange now How will you finde it then when you shall see the Sonne of man ascend up where He was before How then And yet then you must eat or els there is no life in you So it is a plaine Item to her that there may be a sensuall touching of Him heere but that is not it not the right it availes little It was her error this She was all for the corporall presence for the touch with the fingers So were His Disciples all of them too much addicted to it From which they were now to be weined That if they had before knowen CHRIST or touched Him after the flesh yet now from henceforth they were to doe so no more but to learne a new touch to touch him being now ascended Such a touching there is or els His reason holds not And best touching Him so Better farre then this of hers she was so eager on Doe but aske the Church of Rome Even with them it is not the bodily touch in the Sacrament that doth the good Wicked men very reprobates have that touch and remaine reprobates as before Nay I will goe further It is not that that toucheth CHRIST at all Example Mar. 5.31 the multitude that thronged and thrust Him yet for all that as if none of them all had touched Him He askes Quis me tetigit So that one may rudely thrust Him and yet not touch Him though Not to any purpose so CHRIST resolves the point in that very place The flesh the touching the eating it profits nothing The words He spake were spirit So the touching Iob 6.63 the eating to be spirituall And Saint Thomas and Marie Magdalen or whosoever touched Him heere on earth nisi faelicius fide quà m manu tetigissent if they had not beene more happy to touch Him with their faith then with their fingers end they had had no part in Him no good by it at all It was found better with it to touch the hemm of His garment then without it Matt. 9.20 to touch any part of His body Now if faith be to touch that will touch Him no lesse in heaven then heere One that is in heaven may be touched so No ascending can hinder that touch Faith will elevate it selfe that ascending in spirit we shall touch Him and take hold of Him Mitte fidem teâwisti It is Saint Augustine It is a touch to which there is never a Noli feare it not So doe we then Send up our faith and that shall touch Him and there will vertue come from Him and it shall take such hold on Him as it shall raise us up to where He is bring us to the end of the verse and to the end of all our desires to Ascendo ad Patrem a joyfull ascension to our Father and His and to Himselfe and to the Vnitie of the Blessed SPIRIT To whom in the Trinitie of Persons c. A SERMON Preached before the KINGS MAIESTIE AT WHITE-HALL on the XXI of Aprill A. D. MDCXXII being EASTER DAY IOHN CHAP. XX. VER XVII Dicit ei IESVS c. IESVS saith to her Touch me not For I am not yet ascended to my Father But goe to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God OF noli me tangere the former part you have formerly heard Marie Magdalen might not touch at least-wise not as thus not as now The reason 1. On her part she forgat her selfe a little in her touch as in her terme toward Him who though nondum He were not yet was presently to ascend and be taken up into heaven and would be touched in some better manner And till she had learned so to touch Noli me tangere 2. On CHRIST'S part She need not be so eager Nondum enim Ascendi that iâ though He were going yet He was not gone Some other time might serve her to touch Him in Now He had matteâ of more hast to send her about and would have no time taken from it And so for saving of time Noli me tangere 3. On the touch it selfe He was not yet ascended And to touch Him before He were so was not the true touch not the touch that would doe her or us any good For these all or some of thâse Noli me tangere no touching now But what shall she be quite cast of in the meane time Denied touching denied it graunted nothing for it That were hard Nothing to comfort her in liew of it Heb. 6.10 Yes CHRIST is not unrighteous that He should forget the worke and labour of her love which she this day made so many waies to appeare Somewhat He deviseth to comfort her somewhat in that He will have her doe somewhat for Him So the old rule was quenâ non honoro non onero He will imploy her in a message and such a message as was to the present joy of them it was sent to and should be to the generall joy and good not of them onely but of us all Now theâ this must needs be reckoned as a speciall favour shewed her by our blessed SAVIOâR For otherwise He could as easily Himselfe have appeared to them he sent her as to her He did but that His will was to vouchsafe her the honour of the âirst hearing
to teach them now or frame their manners they were now to be put in heart The Spirit of truth or holinesse would have done them small pleasure It was comfort they wanted a Comforter to them was worth all Many good blessings come to us by the Holy Ghost's comming and the Spirit in any forme of truth or holinesse or what ye will by all meanes worthy to be received even all His gifts but a gift in season goes beyond all carrieth away the name from all the rest Every gift then in his time When troubled with erroneous opinions then the Spirit of truth when assaulted with tentations then the Spirit of holinesse but when appressed with feare or sorrow then is the time of the Holy Ghost the Comforter Sorrow doth chill and make the spirits congele therefore he appeareth in fire to give them warmth and in a tongue the instrument of comfort by ministring a word in due season and cloven that it might meet with dismayes of all sorts and comfort them against all And so did it and that apparantly For immediatly upon the receiving it they were thought to be full of new wine That was but an error but so comforted they were as before being exceeding fearfull they grew exceeding full of courage and Spirit so as Act 5.41 even when they were scourged piteously ibant gaudentes they went away not patiently induring but even sensibly rejoycing not as men evill entreated but as persons dignified having gott a new dignitie to be compted worthy to suffer for CHRIST 's Name 6 Another Comforter A Comforter then and two things are added 1 Alium and 2 qui manebit in aeternum Another Comforter and 3 that shall abide with them for ever Both which are verified of Him even in regard of CHRIST but much more in regard of other earthly fleshly worldly comforts and Comforters whatsoever Another which word presupposes one besides so that two there be 3One they have already and now another they shall have which is no evill newes For thus in stead of a single they find a double comfort But both they needed This setts us on worke to find the first and we shall not need to seek farr for Him Speake to them of a Comforter and they understood it not but of CHRIST all their comfort in Him lose Him and lose all Indeed CHRIST was one was and is still 1. Ioh. 2.1 And the very terme of Paracletus is given Him by S. Iohn and though it there be turned an Advocate upon good reason yet the word is the same in both CHRIST had been their Comforter while He was their Bridegroom and they the children of the Bride-chamber Mat. 9.15 But expedient it was He should go for expedient it was they had one in heaven and expedient withall they had one in earth and so another in His stead For the first even now absent He is our Comforter still that way we named right now that is our Advocate to appeare for us before GOD there to answer the slanderous allegations of him that is the accuser of us and our brethren Apoc. 12 10. And a comfort it is and a great Comfort to have a good Advocate there in our absence For then we be sure our cause shall take no harme 2· Ioh. 5.45 But secondly If as an Advocate He cannot defend us because the accusation oft falleth out to be true if MOSES accuse us too yet a second comfort there is that as a ãâã Priest for ever He is entered into the holy places made without hands Heb. 7.17.9.11 there by His âââercession to make atonement for them as Sinners whose innocencie as an Advocate He cannot defend And to both these He addeth a third at the beginning of this Chapter That His leaving them is but to take up a place for them to be seised of it in their names whom He will certainely come againe and receive to it there to be for ever with Him Verse 2. And in the meane time He will take order we shall have supplie of another in absence of His body the supply of His Spirit That if we looke up we have a Comforter in heaven even Himselfe and if we looke downe we have a Comforter on earth His Spirit and so are at an anchor in both For as He doth in heaven for us So doth the Spirit on earth in us frame our petitions and make intercession for us with sighes that cannot be expressed And Rom. 8.25.26 Rom. 8.16 as CHRIST is our Witnesse in heaven so is the Spirit heere on earth witnessing with our Spirits that we pertaine to the adoption and are the children of GOD. Evermore in the midst of the sorrowes that are in our hearts with his comforts refreshing our soules Yet not filling them with false comforts but as Christ's Advocate heere on earth soliciting us daily and calling upon us to looke to His Commandements and keepe them wherein standeth much of our comfort even in the testimonie of a good conscience And thus these two this one and this other this second and that first yield plentifull supplie to all our wants A second note of difference is in the tenure they shall have of this other 7 To abide foâ ever that He shall stay with them still which of Christ they had not For this is the gâiefe when we have one that is our comfort that we cannot hold Him and this their feare that when they have another still they shall be changing and never at any certainty Christ as man they could not keepe Given He was by the Father but given for terme of yeares that terme expired He was to returne Therefore his abode is Chap. 1. ver 14. expressed by the word ãâã ãâã ãâã ãâã ãâã the setting up of a Tent or Tabernacle to be taken downe againe and removed within a short time No dwelling of continuance But the HOLY GHOST shall continue with us still and therefore He is allowed a Temple which is permanent and never to be taken downe We have in Him 1. Cor. 3.16.6.19 a state of perpetuitie to our endlesse comfort Howbeit it may well be thought Alium and manebit in aeternum are not put so much for Christ to make a difference from Him as for these same other terrenae consolatiunculae petie poore comforts and solaces of the world which GOD hath given us and we may use but we must looke after Paracletum alium another and another manner Comforter when all is done For of these it may be we shall feele some comfort while we be in health and meetly good estate and in case not much to need it But let us come into their cases heere the heart troubled the minde oppressed the Spirit wounded and then what earthly thing will there be can minister any sound comfort to us It will not be we must needs seeke for this Paracletum alium heere at any hand What speake I of the
too Gal. 4.6 ãâã from them and not by way of generation That is Christ's proper 6. Breath-wise ãâã termed the Onely begotten and so none but He but by way of Emitte ãâã Emission sending it forth Psa. 104.30 that is out of the very body of the word Spirit ãâã or breathing One breathing yet from both even as the breath which ãâã the name and resemblance of it is one yet from both the nostthrills in the ãâã naturall All these are expressed or implied in our Baptisme And now lastly to returne ãâã to our purpose proceeds from them to come to us is breathed from them to ãâã Sent by them to be given us Per Spiritum sanctum qui datus est nobis ãâã the Holy Ghost which is given us given to receive and so to be received of us Rom. 5.5 ãâ¦ã openeth the way and maketh the passage over to the second question si ãâã Have ye received And so as we see the two parts follow well and kindly ãâ¦ã the other For this now is the last thing to be heard of Him that it is not ãâ¦ã to heare of Him but that we are to receive Him also and to give account ãâã Paul that we have so done âhen we have now cleered the first question at our Baptisme and have heard ãâã such a one there is 2. And that He is GOD. 3. GOD in unitie of name 4. Yet ãâ¦ã distinct and distinct as a person by Himselfe 5. A person by Himselfe yet ãâã Himselfe but proceeding 6. Proceeding from both Persons that stand before ãâã the Father and the Sonne 7. And that breath-wise And so we have done ãâ¦ã But yet we have not done though For the other question must be ãâ¦ã no remedie it imports us For as good not heare of Him at all as heare ãâ¦ã Him ãâã then I come Si recepistis Have ye received the Holy Ghost II. The second part Wherein ãâ¦ã points 1. That we are lyable to this question and to the affirmative part ãâ¦ã and so are bound to receive Him For so si presuppsoeth 2. If ãâ¦ã how to know it 3. If we have not how to compasse it ãâ¦ã ãâ¦ã we may esteeme by this that S. ãâ¦ã his ãâ¦ã at the first as the most needfull point Two thingâ ãâ¦ã we must Secondly that it must be ãâ¦ã ãâ¦ã ãâ¦ã any Spirit or receive at all May we not out of our selves ãâ¦ã our âurnes No For holy we must be if ever we sââll rest ãâ¦ã for Heb. ââ â4 without hâlinesse none shall over see GOD. But holy we cannot be ãâ¦ã or acquisite There is none such in all morall Philosophie ãâ¦ã sâith by illumination so have we our holinesse by inspiratiââ ãâ¦ã both ãâã without ãâ¦ã Philosophers came and so Christians may but that will not serve ãâ¦ã furtheâ Our habits acquisite will lift us no further then they did the ãâ¦ã no further then the place where they grow that is earth and nature ãâ¦ã câânot worke beyond their kind nothing can nor rise higher then their spring ãâã therefore Si habituâââ acquisistis but si Spiritum recepistis we must go by Of recâiâing the Holy Ghost ãâã then why recepistis Spiritum Sanctum the Holy Ghost No receiving will serve but of him The reason is ãâã nothing heer below that we seek but to heaven we aspire Then is to heaven we shall somthing from heaven must thither exalt us If Partakers of the divine nature 2. Pet. 1.4 we hope to be as great and pretious promises we have that we shal be that can be no otherwise then by receiving one in whom the divine nature is He being received imparts it to us and so makes us Consortes divinae naturae and that is the Holy Ghost For as an absoluâe âecessity there is that we receive the Spirit els can we not live the life of ãâã so no lesse absolute that we receive the holy Spirit els can we not live the life of ãâã and so âonsequently never come to the life of glorie Recepistis Spiritum gives the life ââturall Recepistis Spiritum Sanctum gives the life spirituall 1. Cor. 1â 45 1. There holdeth a correspondence between the naturall and the spirituall The same way the ãâã as made in the beginning by the Spirit mooving upon the waters of the dâep the very same was the world new made the Christian world or Church by the sâme Spirit mooving on the waters of baptisme 2. And ãâã how in the first ADAM we come to this present life by sending the breath of life into our bodies So in the second come we to our hold in the other life by sending the Holy Ghost into our soules 3. By that Spirit which CHRIST was conceived by by the same Spirit the Christian also must be Not to be avoided absolutely necessarie all these it cannot be otherwise Another ãâã of His ââceiving For a 2. Luke 11.24 the house will not stand emptie long One Spirit of other holy or unholy will enter and take ãâã up We see the greatest part of the ãâ¦ã are entered upon and held some by the b Esa. 29.10 spirit of slumber that passe their âime âs it were in a sleepe without any sense of GOD or religion at all Others by the c Esa. 19.14 spirit of giddinesse that reele to and fro and every yeare are of a new ãâã Others by d 1. Tim. 4.1 the spirit of error given over to beleeve lies through strong illusâââ And they that seeme to know the truth some with the e Luke 11.24 uncleane spirit some ãâ¦ã f Iam. 4.5 or some such for they are many that a kind of necessitie there is to ãâ¦ã and receive the good Spirit that some or other evill spirit from GOD ãâ¦ã From which GOD deliver us A third ãâ¦ã âe receive Him for that with Him we shall receive what ever we ãâ¦ã need ãâ¦ã for our soule 's good And heer fall in all His Ofâiâes By Him g Tit. â 6 we are regenerate at the first in our baptisme By Him after Heb. â 2 conâârmed in the imposition of hands By Him after 1. Tim. 5 1â renewed to repentance when we fall ãâã by a second imposition of hands By Him ãâ¦ã taught all our life long that we ãâ¦ã ãâ¦ã ãâ¦ã forget ãâ¦ã stirred up in what we are dull ãâ¦ã ãâ¦ã ãâ¦ã ãâ¦ã infirmities comforted in our heavinesse in a ãâ¦ã day of ãâ¦ã and â rââsed up againe in the last day Go all ãâ¦ã our Baptisme to our very Resurrection and we cannot misse Him ãâ¦ã we must ãâ¦ã other side Si non recepistis without Him received receive what we will ãâ¦ã good Receive the Word it is but r 2. Cor. 3.6 a killing letter receive ãâ¦ã IOHN 's Baptisme but a s Gal. 4 9. barren element receive His flesh t Ioh. 6.63 it profiteth ãâ¦ã CHRIST it will not do for u Rom. 8.9 Qui non
habet Spiritum Christi bic ãâã He that hath not His Spirit is none of His. So CHRIST renounces ãâ¦ã no part in him To receive CHRIST and not the Holy Ghost is to no ãâ¦ã âo conclude if we receive not Him we be but x Iud. 19. animales Spiritum non ãâ¦ã men of soule having not the Spirit y 1. Cor. 2.19 Et animaelis homo the naturall ãâ¦ã ever received the Spirit neither perceiveth nor receiveth the things of GOD ãâ¦ã to do with them So that Spiritum non habentes is enough and there ãâ¦ã more but onely that to condemne us All this layd together we see ãâã âpiritum is no more then needs and it must needs have an answer ãâã point is how to certifie our selves whither we have received this Spirit 2. If we have received how to know it ãâã say 1 Whither the Spirit first 2 And then whither that Spirit be the Holy ãâ¦ã ãâã Spirit the signes are familiar For if it be in us as the naturall Spirit doth ãâã Heart it will beat At the mouth it will breath At the pulse it wil be felt 1. Whither received the Spirit Some ãâã these may but all these will not deceive us ãâã the Heart we begin for that is first a Ezek. 36.26 Dabo vobis Cor novum Spiritum novum 1 The Heart ãâã heart and a new Spirit we shall find b Eph. 4.23 We shal be renewed in the Spirit of our mind ãâ¦ã supervenisse Spiritum nova desideria demonstrant saith Bernard That a ãâ¦ã is received no better way to know then by new thoughts and desires That ãâã watches well the Current of his desires and thoughts may know whither and ãâã it is he is ledd by old or new Therefore our Saviour CHRIST breathed ãâã when He first gave them the Holy Ghost that they might receive Him there ãâã even c Ier 31.33 in vis ceribus in the inward parts d Esa. 26.18 A timore tuo Domine concepimus ãâã salutis We shall know the Spirit is conceived by the feare of GOD in our ãâã it is as the Systole or drawing in to refraine us from evill And we shall know ãâã Charitas Dei diffusa est in cor dibus nostris the love of GOD there shed abroad e Rom. 5.5 ãâã hearts Which is as the diastole or dilating it out to all that good is ãâã then this every one may say all is well within 1 The Speech and their word must be ãâã we cannot gaynsay them For no man knowes in so saying whither they say ãâ¦ã no. Therefore we go yet further and say Idem est vitae vocis organon the ãâã that serves us for life or to live by the same serves us also for the voice or to ãâ¦ã So that way ye shall know it For if f Psal. 115.7 in ore ipsorum non est spiritus no breath ãâã perceived in their mouthes if they g speak not through their throats they are but ãâã no better Will ye see it at the mouth h Psal 116.10 Credidi propter quod locutus sum ãâã And i 2 Cor. 4.13 habentes eundem Spiritum if we have the same Spirit saith the ãâã shall do no lesse This we know for certaine that upon this day the Holy ãâ¦ã in shape of tongues and they are for speech And this likewise that upon ãâ¦ã the Holy Ghost these heer in the Text and generally all other speak and ãâã new tongues not such as they spake with before The miracle is ceased but ãâã holdeth still where the Holy Ghost is received there is ever a change in the ãâã a change from k Eph. 4 31. cursed uncleane corrupt communication unto l 5.3 such as ãâ¦ã âhen againe because even birds too may be and are somtimes taught to speak â The Worke. ãâ¦ã holy phrases for a need therefore further yet to the pulse we go and ãâã to the hand to the worke and enquire of that The Holy Ghost was first ãâã received by the m Ioh. 20.22 breath inward for the Heart Then by n Acts 2.3 fierie tongues for ãâ¦ã But ever after and heer in this place the Holy Ghost we know was given ãâã by o Acts 1.17 laying on of hands and that to admonish us that by imposita and ãâ¦ã by lifting up and laying to our hands we may know we have received ãâ¦ã we have had âaying on of ãâ¦ã laying or putting our hands to any goâd âârke ãâã 7.9 ãâ¦ã who knowes it Not we our ãâã our own ãâ¦ã And there is a ãâ¦ã virbiâ confitentur confesse at ãâ¦ã with the deeds and that deceives too But there ãâ¦ã s Gal. â 6 sides quae operatuâ saith that worketh that is ãâ¦ã shew it selfe by his working that is S. IAME 's saith ãâ¦ã be âhe Spirit Iam. 2.18 But without workes there it may not ãâ¦ã S. IAMES is âlaââ it is but Iam. â ââ a dead faith the carcasse of ãâ¦ã Spirit in it No Spirit if no worke For usque adeò proprium est ãâ¦ã inâroperetââ nec sit so kindly it is for the Spirit to be working ãâ¦ã is not There is none to worke Spectrum est non Spiritus a flying ãâ¦ã it is not if worke it do not ãâã yet I cannot denie workes there may be and motion and yet no Spirit as in ãâ¦ã engins Watches and Iacks and such like And a certaine artificiall thing ãâã is in religion we call it Hypocrisie that by certaine pinnes and ginnes makes ãâã of certaine works and motions as if there were Spirit but surely Spirit there is none in them Vaine men they are that boast of the Spirit without the worke Hypocrites they are that counterfeit the worke without the Spirit You shall easily discover these works â Ver. 20.12 that they come not from the Spârit by the two signes in Psal. LI. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 1 constant and 2 free They that come from cunning and not from the Spirit ye shall know them by this they be every foot out they are not constant they conâinue not uniforme long âes 6.4 and when the barrell is about or the plummets downe they stay But how soever long they will not hold but vanish like the cloud dry ãâã like the dew of the morning ãâã ãâã ãâã ãâã ãâã no constancie And ye shall ãâã them againe by the other note ãâã ãâã ãâã ãâã ãâã Which makes the difference between the Creatures and the Spirit For the Creatures are produced from ãâã The Spirit doth emanare proceed from within So these they have principiââ mâtus ab extra that that makes them go is something some engine without they sâow not freely they come not kindly as from within ãâã ãâã ãâã ãâã ãâã no naturall motion ââgenions but not ingenuous Ingenuitie and constancie the free proceeding the constant continuing of them will soone
ãâã 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 âext 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 soâein were able perfectly to speake to every nation unââr heâven every ãâã 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 ãâã any visible or bodily Then some Spirit it must be And no Spirit in the ãâ¦ã effect this And so ãâã Spirit of GOD. ãâ¦ã of these ãâã depends upon S. Luke's credit There was after a ãâ¦ã which in all Stories we finde The Temples of ãâ¦ã downe all the world lover yea the world it selfe blowne quite about ãâ¦ã downe as it were from pagarriâme and the worship of Heathen ãâ¦ã of Christian Religion And that ââaugre the Spirit of the World ãâ¦ã and bent it selfe against it totis viribus This we finde And for ãâ¦ã and this power could not come from any other Spirit but the Spirit ãâ¦ã Thus we take notice of Him by His effects and of His Greatnesse ãâ¦ã of His effects ãâ¦ã of GOD and The Holy Spirit â The Holy Spirit what needs this To make Him great ãâ¦ã goes what needed Holy Or if a title must be added to that end there ãâ¦ã âtyles many in the eye of flesh more magnifâcent and likely to shew Him ãâ¦ã this of Holinesse The Spirit of Principaâââie of Courage Power ãâ¦ã diverse other And all these are from Him too He the fountaine of all ãâ¦ã tells us I. Cor. XII And though the Spirit be all these Ver. 4.11 yet choyse is ãâ¦ã none of all these but onely of this one Holy from among them all ãâã ãâã ãâã ãâã ãâã ãâ¦ã title is not The High and mightie nor The Great and Glorious but only ãâ¦ã Spirit Nor do the Seraphins and Powers of Heaven cry Magnus or Celsus ãâ¦ã târise but Sanctus Sanctus Sanctus Holy and thrice Holy to GOD himselfe Es. 6.3 ãâã choise I doubt not of His Soveraigne Attribute to laud and magnifie His ãâã Name by Which teacheth us a lesson if we would learne it That it is the âââribute in GOD which of all other He doth which of all other we should most ãâã of And by vertue of this if we kept right Places and Times and Persons and ãâã Sacred should be in regard accordingly For this we may be sure of were there âod's titles a title of higher account the Spirit of GOD should have been styled by ãâã in GOD Holy Holy is before Lord of Hosts His Holinesse first His Power after Es. 6.3 ãâã Thus have we two reasons de non gravando The Holy Spirit of GOD. First were He but the Holy Spirit ãâ¦ã He would be spared For without all question He is the more to be set ãâ¦ã reason of that Attribute It is GOD 's chiefe as ye may see in the High ãâã 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 âââbeare 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 ãâã yeeld Him aequall glorifying We blesse by Him or in His name no lesse then ãâã tâe other two So in the Deitie He is And a Person He is For to Seale which ãâã said heere to doe to seale is ever an act personall Thither then I now come ãâã 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 ãâ¦ã that carries it ever If In quo Vos come to it that this goodnesse reach to us ãâ¦ã this Partie His Greatnesse set apart is to us the Author of many a ãâã No person of the three hath so many so diverse denominations as He And ãâã be all to shew the manifold diversitie of the gifts He bestoweth on us They ãâ¦ã 1. a Gen. 1.2 His ãâã ãâã ãâã ãâã ãâã or agitation which maketh the vegetable power in the ãâ¦ã His b Gen. 1.20 ãâã ãâã ãâã ãâã ãâã Spirit or soule of life in the living Creatures 3. His c Gen. 2.7 ãâã ãâã ãâã ãâã ãâã ãâ¦ã Spirit of a double life in mankind 4. Then that in d Exod. 31.13 Bezaleel that gave ãâ¦ã of art 5. That in e Num. 11.26 the LXX Elders that gave them excellencie of ãâ¦ã governe 6. That in f Num. 24.14 Balaam and the Sibylls that gave them the word ãâ¦ã to foretell things contingent 7. That of the g Act. 2.5.8 Apostles this day that ãâ¦ã skill to speake all tongues All these are from Him All these he might ãâ¦ã reckon up any of them And that because though they be from the ãâ¦ã GOD yet not from Him as Holy but as the Spirit of God only without ãâ¦ã to this Attribute Holy at all ãâ¦ã the ãâã Spirit or the spirit ãâã Hâ iâ Holy commeth the grâtum faciens ãâ¦ã on His Saints and Servants and ãâ¦ã all the gratis datae take our selves ãâ¦ã come in upon us as many more 1. The ãâ¦ã âhen they are ready to goe astray ãâ¦ã a Ioh. ââ 2 b Act. 16.6.7 ãâã suffering them to goe into Asia or Mysia when they ãâ¦ã there but making them even wind-bound as it were 2. Spiritus ãâ¦ã âinde with them c Ioh. 16.13 guiding them and giving them a good passe ãâ¦ã d ãâ¦ã teaching them what they knew not and calling to their ãâ¦ã And so Spiritus difflans blowing away ãâ¦ã were the misâs of ãâ¦ã forgetfâlnesse 4. The grace e 2. Cor. 3.6 ãâ¦ã them up when they grow dull and even becalmed 5. The ãâ¦ã and f Rom.
three such immersions that hath Christ quitt us of When He was asked by the Prophet How His rebes came so red He sayes He had been in the wine presse but there He had beene and that He had trode alone Et vir de gentibus non fuit mecum Esay 6â 2.3 And not one of the People with Him none but He there in that spares us in that But the other two parts He setts downe precisely to Nicodemus and in him But not either of water or of the Holy Ghost Ioh. 3.5 1. Cor. 10.2 to us all 1 Water 2 and the HOLY GHOST Now the HOLY GHOST we yet lacke So doth Saint Paul baptized in the Sea and in the Cloud by the Sea meaning the elemeâtarie part by the Cloud the celestiall part of baptisme Now that of the cloud we have not yet So doth Saint Peter the doing away the soile of the flesâ that 2. Pet 3.21 Iordan can doe but that wherewith the conscience or soule should be presented before GOD that is still wanting And the baptisme of the bodie is but the bodie of baptisme the soule of baptisme is the baptisme of the soule Of the soule with the blood of CHRIST by the hand of the Holy Ghost as of the bodie with water by the hand of the Baptist without which it is but a naked a poore and a dead element Gal 4.9 Saint Paul tells us Col. II. that besides the circumcision that was the manufacture there was another made without hands There is so in baptisme Col. 2.11 besides the hand seene that casts on the water the vertue of the Holy Ghost is there working without hands what heere was wrought And for this CHRIST prayes that then it might might then and might ever CHRIST'S praâer for the Hâly Ghost Ioh. 17. â0 be joyned to that of the water Not in His baptisme onely but in the People's and as he afterwards enlarges His prayer in all others that should ever after beleeve in His name That what in His heere was in all theirs might be what in this first in all following what in CHRIST 's in all Christian's Heaven might open the Holy Ghost come downe the Father be pleased to say over the same words toties quâties so oft as any Christian man's child is brought to his baptisme CHRIST hath prayed now See the force of His prayer Before it Heaven was mured up 2. The âpening of hâaven no Dove to be seene no voice to he heard Altum silentium But streight upon it as if they had but waited the last word of His prayer all of them follow immediately Heaven opens first For if when the lower heaven was shutt three yeares Chap 4.25 Iaco. â 18 Elias was hable with his prayer to open it it is our SAVIOVR in the next Chapter following and bring downe raine The prayer of CHRIST who is more of might then many such as Elias shall it not be much more of force to enter the Heavens of the heavens For the bringing downe the waters above the heavens Ioh. 7.39 the highest of them all and to bring downe thence the waters above the heavens even the heavenly graces of the Holy Spirit For so when our SAVIOVR cryed Iohn VII If eny be a thirst let him come to me and I will give him of the waters of life This saith Saint Iohn He spake of the Spirit For the Spirit and His graces are the very supercoelestiall waters one drop whereof infused into the waters of Iordan will give them an admirable power to pieâce even into the innermost parts of the soule and to baptize it that is not onely take out the steynes of it and make it cleane but further give it a tincture lustre or glosse for so is baptisme properly of ãâã ãâã ãâã ãâã ãâã taken from the Dyer's fatt Apoc. 7.14 and is a dying or giving a fresh colour and not a bare washing onely Alwaies the opening of heaven opens unto us that no baptisme without heaven 2 To shew baptisme iâ from heâven Chap 20.4 By a doore open open and so that baptisme is de caelo non ab hominibus from heaven not of men So was it heere So is it to be holden for ever 2. And from heaven not clanculum as Prometheus is said to get his fire but ãâã ãâã ãâã ãâã ãâã orderly by a faire doore set open in the view of much people for all that were present saw the impression in the skie Which doore was not mured up againe For we finde it still open Apoc. 4.1 Matt. 16.19 To shew out right to enter heaven Apoc. IIII. and we finde that keyes were made and given of it after this 3. And all this that there might not onely be a passage for these downe but for us up For heaven gate ab hoc exemple doth ever open at baptisme in signe he that new comâeth from the Font hath then right of entrance in thither Then I say when by baptisme he is cleansed For before Nihil inquinatum Nothing defiled can enter there Apoc. 21.27 Out of heaven now open somewhat is seene and somewhat heard 1 Seen 3. Out of heaven open what a Dove descend the Apparition 2 Heard Tu es filius meus the Voice Vnder one the testimonie Visus Vocis of hearing and sight both that Sicut audivimus Psal. 48 8. sic vidimus that as we see we heare and backe againe as we heare see which is as much as can be to make full faith The appârition 1 The H. Ghost 1. The Apparition Wherein the points are six 1. The Holy Ghost First that person For the Person by whom CHRIST was conceived by the same it was most convenient Christians should also be But to go higher The Person that was Author of Genesis the generation meetest to be Author likewise of regeneration The same person and in the same element The element wherof all were made and wherewith all were destroyed after 2· Pet. 3.5.6 1. Pet. 3.20.21 that with the same all should be saved againe the water it selfe now becomming the arke the drowning water the saving arke as S. Peter noteth That as then by His moving on the waters He put into them a life and heate to bring forth so now by His comming downe upon them He should impregnate them to a better birth Ioh 3.5 Tit. 3.5 Symbol Nicen. That as His Title is the Lord and Giver of life He might be the Giver of true life that is aeternall life whereto this life of ours is but a passage or entrie and not otherwise to be accompted of 2 Came downe Psal. 139.7 2. The Holy Ghost came downe that is to say in His signe of symbole the Dove Otherwise the Spirit of GOD neither goes up nor comes downe it is every where beneath as well as above but by a familiar phrase in Scripture what the Dove did that represented Him
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 effâctuall 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 ãâã ãâã ãâã ãâã ãâã 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 Pâoceeding 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 spiraâe 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 Dâitie 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 breaâh 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 Soâne 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
inasmuch as the râmisâion of sinnes came from and by CHRIST very meet it was He should have the dispensing of his owne benefit and the Remitter of sinnes proceed from Him also One by the blood out of his veines The other by the Spirit out of his arteries and He as bleed the one so breath the other He that should seale the acquittance from Him that laid downe the money That howsoever in other respects in this sure from Him and none but Him the Holy Ghost to proceed Proceed and proceed by way of Breath rather then eny other way that to be the caeremonie or symbolum of it I proceed now to the second Combination of breath and the HOLY GHOST II. Of the Parts severally 1 Of insufflavit The breath It is required in a signe that choise be made of such a one as neere as may be as may best suit and serve to expresse that is conferrd by it Now no earthly thing comes so neere hath such alliance is so like so proper for it as the breath I make two stands of it 1 Breath and the Spirit 2 CHRIST 's breath and the Holy Spirit First breath is aire and aire 1 The symbolizing of breatâ âith the Spirit the most subtle and as I may say the most bodilesse bodie that is approching neerest to the nature of a spirit which is quite devoyd of all corporeitie So in that it suits well But we waive all save onely the two peculiars of the HOLY GHOST set down in the Nicene Creed 1 One the Lord and Giver of life 2 the other who spake by the Prophets For first the Spirit giveth life and breath is the immediate next meanes subordinate to the Spirit for the giving it for the giving it and for the keeping it both Giving at the first GOD breathed into Adam spiraculum vitae Gen. 2 7. and streight factus âst in animam viventem he became a living soule Keeping for if the breath goe away away goes the life too both come both goe together And as the Spirit it is that quickneth so it is the Spirit that speaketh evidently â Of Christ's brâath with tâe Holy Ghost Dead men be dumb all And the same breath that is organum vitae is organum vocis too That we live by we speake by also For what is the voice but verbum spiritu vestitum the inward word or concâât clothed with breath or ayre and so presented to the sense of hearing So vehiculum spiritûs it is in both And as the Breath and the Spirit So CHRIST 's breath and the Holy Spirit Accipite Spiritum gives to man the life of nature Accipite Spiritum Sanctum gives to the Christian man the life of grace And the speech of grace too For this breath of CHRIST was it by which the cleven tongues after had their utterance He spake by the Prophets and the Apostles they were but as Trumpets or Pneumatica Wind-instruments they were to be winded Without breath they could not no breath on earth hable so to wind that their sound might goe into all lands be heard to the uttermost parts of the earth Rom. 10.18 None but CHRIST 's so farre So that was to be given them This breath hath in it you see to make a good Symbole for the Spirit And CHRIST 's bâeath for the Holy Spirit It may be at large all this but how for the purpose it is heere given for remission of sinnes What hath breath to do with sinne Not nothing For if you be advised per afflatum spiritús nequam it came by an evill breaâh and per afflatum Spiritus Sancti it must be had away The breathing the pestilent breath of the Serpent that blew upon our first parents infected poysoned them at the first CHRIST 's breath entring cures it and as ever His manner is by the same way it was taken cures it breath by Breath For the better conceiving of the manner how Yee may call to minde that the Scriptures speake of sinne sometime as of a frost otherwhile as of a mist Esay 44.22 or fogg that men are lost in to be dissolved and so blowen away For as there be two proceedings in the wind and according to them two powers observed by Elihu Iob. 37.9 Iob. 37. forth of the South a wind to melt and dissolve out of the North a wind to dispell and drive away And as in the wind of our breath there is flatus a blast which is a cooler and which blowes away and halitus a breath that is warme and by the temperate moist heat dissolves Answerable to these there is in this breath of CHRIST a double power conferred and both for the remission of sinnes and that in two senses sett downe by Saint Iohn â the one of Ne peccetis astringent to keepe men from sinnâ and so remessio peccandi 2 The other Si quis autem peccaverit but if eny doe sinne 1. Ioh. 2.1 to loose men from it and so remissio peccati Shewing them the way and ayding them with the meanes to cleere their conscience of it being done remitting that is past making that more remisse that is to come As it were to resolve the frost first and turne it into a vapour and after it is so then to blow it away And other reasons there be assigned why thus in breath apt and good 1 One to shew the absolute necessitie the great need we have of this power how evill we may be without it As evill as we can be without our breath so evill can we be without a meanes for remission of our sinnes ãâã ãâã ãâã ãâã ãâã It is Saint Basil. The Christian man he lives not by the aire that he breathes more than he doth by it Our owne breath not more needfull Psal. 63.3 then this breath of CHRIST 's His loving kindnesse in it better then the life it selfe and we no longer to draw our breath then to give Him thanks for it This for the necessitie A second to shew the qualitie which is mild of the same temper the breath is No spiritus protellae which some would thinke perhaps more meet to carrie all before it They know not the Holy Ghost that so thinke they remember not the Dove Violence in this worke He could never skill of His course hath ever beene otherwise And not His onely but theirs whom He proceeds from 1. King 19.11.12 Let them but goe to Elia's vision and informe themselves of this point There came first a boisterous whirle-wind such a one as they wish for but no GOD there After it a ratling earth-quake And after it crackling flashes of fire GOD was in none of them all Then came a soft still voice There comes GOD. GOD was in it and by it you may know where to finde Him And as GOD so CHRIST How comes He He shall come downe like the dew into a fleece of wooll Psal 72.6
heere received for us it is received that what is given them is given them for us and is given us by them Sever the Office from the men leave the men to GOD to whom they stand or fall let the Ordinance of GOD stand fast This breath though not into them for themselves yet goeth into and through every act of their Office or ministerie and by them conveigheth His Saving grace into us all But lest we grow discontent that some doe receive it and that we all doe not so For this being the Feast of the HOLY GHOST and of receiving it it may grieve eny of us to goe his way and not receive it I will shew it is not so For though as this breath we cannot all and as the fierie Tongues much lesse These are but for some sett persons yet I will shew you a way how to say Accipite Spiritum to all and how all may receive it Matt 26.26 And that is by Accipite corpus meum For Accipite corpus upon the mater is Accipite Spiritum inasmuch as they two never part not possible to sever them one minute Thus when or to whom we say Accipite corpus we may safely say with the same breath Accipite Spiritum and as truely every way For that Bodie is never without this Spirit he that receives the one receives the other He that the bodie together with it the Spirit also And receiving it thus it is to better purpose then heere in the Text it is Better I say for us For in the Text it is received for the good of others whereas heere we shall receive it for our owne good Now whither is the better remission of sinnes to be hable to remitt to others or to have our owne remitted To have our owne no doubt And that is heere to be had To the stablishing of our hearts with grace to the cleansing and quieting our consciences Which spirituall grace we receive in this spirituall food and are made to drinke I will not say of the spirituall Rocke 1. Cor. 10.4 Ioh. 15 5· but of the spirituall Vine that followeth us which Vine is CHRIST To that then let us applie our selves Both are received both are holy both co-operate to the remission of sinnes The bodie Matt. 26. The Spirit heere evidently Mat. 26.28 And there is no better way of celebrating the Feast of the receiving the HOLY GHOST then so to doe with receiving the same body that came of it at his birth and that came from it now at his rising againe And so receiving it He that breathed and He that was breathed both of them vouchsafe to breath into those holy Mysteries a divine power and vertue And make them to us the bread of life and the cup of Salvation GOD the Father also sending His blessing upon them that they may be His blessed meanes of this thrise blessed effect To whom all three Persons c. A SERMON Preached before the KING'S MAIESTIE AT HALYRVD House in Edenburgh on the VIII of Iune A.D. MDCXVII being WHIT-SVNDAY LVKE CHAP. IV. VER XVIII XIX SPIRITVâ DOMINI super Me c The SPIRIT of the LORD is upon Me because He hath annointed Me that J should preach the Ghospell to the poore He hath sent Me that J should heale the broken-hearted that I should preach deliverance to the captives and recovering of sight to the blind and that J should seâ aâ lâbertie them that are bruised And that J should preach the acceptable Yeare of the LORD WE Are fallen heer upon Christ's first Sermon preached at Nazareth and upon His very Text. This I have read you was His Text taken out of the Prophet Esai LXI Chapter I. Verse There was no feare Christ would have ranged farr from His matter if He had taken none yet He tooke a Text to teach us thereby to doe the like To keepe us within not to flie out or preach much either without or besides the booke And he tooke his Text for the Day as is plaine by his application ver 21. This day is this Scripture fulfilled in your eares This day this Scripture Our Master's Scripture was for the Day So would ours be ãâ¦ã day and for the present occasion For among the Writers it is ãâ¦ã that when our Saviour made this Sermon that yeare it was with ãâ¦ã the yeare of Iubilee And that therefore he told them It was fulfilled in ãâ¦ã they might heare the trumpets sound to it If it were so this Text of ãâ¦ã yeare was as apposite as could be chosen That it seemes he turned the booke purposely to finde it Out of it to speake to them of the true Iubilee ãâã it were so the yeare of Iubilee it was the last that ever they held For befoââ ãâã yeares came about againe they were swept away Temple Sacrifice Iubiâââ ãâã and all The Iubilees of the Law then failing being come to their periode ãâã Christ with His with a new Iubilee of the Ghospell the true one as whereof ãâã of theirs were but shadowes onely which Iubilee of the Gospell was the accepââââ yeare which Esai heer meant Will ye then give me leave now to say of this Text of our Saviour's The Summe This Scriptâre suits well with this day is fullfilled in it three waies In the 1 comming of the Spirit 2 the end for which To send to proclaime 3 the matter which to ãâã ââme a Iubilee 4 And a fourth I will add of a present occasion as fitt every way First it is of the comming of the Spirit And this day the Spirit came And the comming of the Spirit in the Text heer upon CHRIST was the cause of the comming of the Spirit this day upon the Apostles From this comming upon him came the comming upon them Super Petrum super Iacobum supâr all the rest âpon them and upon us all from this super Me. All our annointings are but ââoppâ from his annointing All our missions and commissions but quills as we ãâã out of this Commission heer misit Me. Sicut misit Me Ego mitto vos Ioh. 201. He sent ãâã As He sent Me I send you By that and by no other Commission did they or ãâã we or shall ever any come That first and this second the Misit and the Ad. Why came the Spirit on Christ To send Him send Him to what Ad evangelizandum And why came the âpirit on the Twelve this day but for the very same end And it came therefore for ãâã purpose in the shape of tongues It is the office of the tongue to be a trumpet ãâã proclaime It serves for no other end To proclaime what The acceptable yeare of the LORD that is the Iubilee Now ãâã is the number of the Iubilee which number agreeth well with this Feast the âeast of Pentecost What the one in yeares the other in dayes So that this ãâã the Iubilee as it were of the yeare or the yearely memorie of the yeare
his and Ieroboam his But Abimelech with his needy indigent Sichemites Roboam with his youthe that never stood before Salomon c 2. Chro. 13.7 Ieroboam with his crue of malcontents Sonns of Belial shall I call any of these Synagoga Deorum I cannot I see no lineaments no resemblance at all nothing for which this name should once be vouchsafed them of Godds Nay nor scarse of Synagoga neither as deserving not onely to be left out of the list of Godds but even to be put extra Synagogam Scarse a Synagogue much lesse of Godds After in this Psalme at the V. Verse they are told as much when by their ignorantibus or non intelligentibus things were growen out of course And told it by GOD Himselfe and that with a kinde of indignation that he had said they were Godds and they carried themselves scarse like men gone from their names quite But I leave them and come to this of ours But ours we wish to be such There is not in the world a more reasonable request then this what you would be that to be what you would be in name that to be indeed to make good âour name Every one to be Homo homini Deus by doing good Specially that good which is the good of all that is the good of this Assembly This the time and place for it And so my wish is you may and my trust is you will And so I leave Deorum the Godds of the Congregation and come to Synagoga the Congregation it selfe For when we consider these Godds each apart they are as in Ezechiel II. The Congregation of the Godds Eze. 1.20 Every spirit on his wheele and every wheele in his owne course when they are at home in their severall countries But when as in a Congregation then are they to come to be togither And this if cause be GOD alloweth well of God alloweth such congregations when there is âause 1. For he hath to that end left with his Lieutenant a power d Num. 10.34 to blow the trumpetts one or both to call togither a part or the whole Congregation By the Trumpetts while they were all within the Trumpett's sound But after when they were settled all Canaan over to call them by the penn of the writer that is by VVrit Of which we have a faire example Iud. 5.14 2. For secondly He hath willed the Angels of his Church by the Angel's example Iud 5.23 to lay Meroz's curse to them that come not to it 3. For thirdly He heere calleth their meeting by the name of a Synagogue which is a Holy place a Sanctuarie a High place or Court of refuge ãâã ãâã ãâã ãâã ãâã signifies all these 4. For fourthly He hath to that end spared them a peece of his owne Temple to have their meetings in e 1. Chro. 16.15 On the south side of it called twise by the name of Asuppim which was to them as the Parlament-house is to us that so their feete might stand on holy ground And they knew ãâã ãâ¦ã common or ãâã but ãâã ãâã ãâã ãâã ãâã a sacred Assembly to him ãâ¦ã he hath set them ãâã a Monitorie Psalme of this to put them ãâã how to beare themselves in iâ like Godds that is Divinely ãâã For last when they are togiâher He comes himself in person and stands âmong them All which sheâ he favours and likes well such Assemblies as this The causâ of the meeting of such Congretions But then there must be a Cause And indeed els it is Concursus atomorum rather then Congregatio Deorum Thus many so goodly a Company to ãâã to no end GOD forbidd If the Apostle had not Nature doth ãâ¦ã 1. Cor. 11.17 When we come togither to come togither for the better not for the ãâ¦ã And nothing is worse then to come togither for nothing ãâã as Dehora saith well g Iud. 5.16 stay at home and heare the bleating of their ãâã This be farr from any Assembly specially the Assembly of the Godds who are heerin to imitate GOD who doth nothing in vaine or without a cause This cause double 1 One from Synagoga â The other froÌ Deorum If you aske me the cause the two words themselves Synagoga and Deorum conteine either of them a cause of it As a Congregation for the good of the Congregation As Godds Caetus Deorum Caetus Dei saith Saint Hierom the Congregation of Godds is GOD'S Congregation As his for him for his honour who gave them theirs to the high pleasure of that GOD whose Ego dixi Godded them all And so as I remember it is written In capite libri the first page or front of your acts To the high pleasure of almighty GOD there lo is GOD and for the weale publique there is the Congregation Not this onely heere the Congregation of Godds but the Congregation of men I know not how many all the Land over even the gââat Congregation 1. From Synagoga when it is in danger Learne a parable of the Naturall Body If there be no other cause each Member is left to looke to it selfe but if there be any danger toward the whole body presently all the parts are summoned as it were to come togither and every Veine sends his bloud and every sinnew his strength and every arterie his spirits and all draw togither about the heart for a while till the safety of the whole be provided for and then returne back every one to his place againe So is it with the Body Civill in case of danger The danger of two sorts 1 Ordinarie â Or upon speciall occasion â Ordinary By Synagoge vitiorââ and never but in it But is there any danger then towards There is and that to both To the Synagogue first and that from a twofold Synagogue and of two sorts 1 One continuall or ordinarie 2 The other not so but speciall and upon occasion The danger this Psalme expresseth thus Ver. V. That things are brought out of course ãâ¦ã yea foundations and all Thus there be I may cal them a synagogue for they be many of these same mali mores that like ãâ¦ã shoot out dayly no man knowes whence or how never heard of before These if they be suffered to grow will bring all out of course And grow they doe ãâ¦ã for even of them some that have paenalties âââready set â know not how such a head they get as they outgrow their punishments that if this Congregation grind not on a new a sharper edge they will bring things yet further out of Course Besides those that should keep all in course b Ex legibus depravatis the Lawes themselves are in danger too There be a sort of men I may well say of the Synagogue of Satan that give their waies and bend their witts to nothing but even to devise how to fret through the Lawes as soon as they be made
thing but with the cheefe and choise of all the Creatures as heere it is even with the Angells themselues For then it is at the highest 1. That of Elihu in Iob That God teacheth vs more then the beasts Iob. 35 11. and giveth vs more vnderstanding then the foules of the ayre that is that God hath been more gratious to vs then to them being made of the same mould that we are that yet He hath given vs a priuiledge above them this is much 2. That of the Psalmist Ps. 147.20 He hath not dealth so with every nation nay not with any other nation in giving vs the knowledge of his heavenly truth and lawes Even that we have a prerogative if we be compared with the rest of mankind More then the beasts much more then all men besides much more 3. But this heere Nusquam Angelos c. that he hath given vs a praeeminence above the Angells themselves granted vs that that he hath not granted the Angells that is a Comparison at the very highest and further we cannot goe 3. One degree yet more And that is this As in comparisons making it skilleth much the excellencie of the thing wherwithall it is compared so doth it too the maner how the comparison is made the pitch that is taken in it It is one thing to make it in tanto another in toto One thing when it is in degrees that more this lesse this not so much as that yet that somwhat though Another when one is the other is not at all So is it heere Assumpsit non assumpsit Vs He did take The Angells ãâã ãâã ãâã ãâã ãâã not in any wise not in a lesse or a lower degree then vs but them not at all So it is with the highest and at the highest So much is said heere and more cannot be said The only exception that may be made to these comparisons is that most-what they be odious it breedeth a kind of disdeigne in the higher to be matched with the lower Especially to be over-matched with him We need not feare it heer The blessed spirits the Angells will take no offense at it Gen 28.17 they will not remove Iacobs ladder for all this or descend to vs or ascend for vs Ioh 1.51 ever a whit the flower because He is become the Sonne of man There is not in them that envious mind that was in the elder brother in the Gospell when the younger was received to grace after his riotous course Luk. 15.28 1. Tim. 3.16 When the Apostle tells vs of the great mysterie that God was manifested in the flesh immediatly after he tells that He was seene of the Angels And lest we might thinke they saw it 1. Pet. 1.12 as we do many things heere which we would not see Saint Peter tells vs that desiderant prospicere that with desire and delight they saw it and cannot be satisfied with the sight of it it pleaseth them so well And even this day the day that it was done and Angel was the first Luk. 2.10 that came to bring newes of it to the shepheards and he no sooner had delivered his message 14. but presently there was with him a whole Quier of Angells singing and ioying and making melodie for this ãâã ãâã ãâã ãâã ãâã this Good-will of God towards men So that without dread of any disdeigne or exception on the Angells parts we may proceede in our Text. The Division Wherein first of the parties compared Angells and Men 2. Then 1 of that wherein they are compared assumption or apprehension in the word taking 2 And not every taking but apprehensio seminis taking on Him the seed 3. Lastly of this terme Abrahams seed the choise of that word or terme to expresse mankind by thus taken on by Him That he saith not But men He tooke or But the seed of Adam or the seed of the woman He tooke But the seed of Abraham He tooke 1. OF the parties compared Angells and Men. These two we must first compare I. The Parties compared Men with Angells that we may the more cleerly see the greatnesse of the grace and benefit this day vouchsafed vs. No long processe will need to lay before you how farr inferior our Nature is to that of the Angells It is a comparison without comparison It is too apparant if we be layed together or weighed together we shall be found minus habentes farr too light They are in expresse termes sayd both in the Old and in the New Testament to excell vs in power Psal. 103 20. 2. Pet. 2.11 And as in power so in all the rest This one thing may suffice to shew the ods That our Nature that we when we are at our very highest perfection it is even thus expressed that we come neere or are therin like to or as an Angell Perfect beauty in Saint Stephen They saw his face as the face of an Angell Perfect wisedome in David Act 6.15 2. Sam. 14 2â My Lord the King is wise as an Angell of God Perfect eloquence in Saint Paul 1. Cor. 13.1 Though I spake with the tongues of men nay of Angells All our excellencie our highest and most perfect estate is but to be as they therefore they aboue vs farr But to come neerer what are Angells Surely they are spirits Glorious spirits Heavenly spirits Immortall spirits For their Nature or substance Spirits For their Quality Heb. 1.14 Heb. 9.5 Mat. 24.36 Luk. 20.36 or propertie Glorious For their Place or abode Heavenly For their Durance or continuance Immortall And what is the seed of Abraham but as Abraham himselfe is And what is Abraham Let him answere himselfe I am dust and ashes What is the seede of Abraham Let one answere Gen. 18.27 in the persons of all the rest Dicens putredini c. saying to rottennesse Iob 17.14 thou art my mother and to the wormes yee are my brethren 1. They are spirits Now what are we what is the seed of Abraham Flesh. And what is the very harvest of this seede of flesh what but corruption and rottennesse and wormes There is the substance of our bodies Gal. 6.8 2. They glorious spirits We vile bodies beare with it it is the Holy Ghosts owne terme Who shall change our vile bodies And not only base and vile but filthy and vncleane Phil. 3.21 Iob 14.4 ex immundo conceptum semine conceived of vncleane seede There is the metall And the moulde is no better the wombe wherein we weare conceived vile base filthy and vncleane There Ps. 51.6 is our qualitie 3. They heavenly Spirits Angells of heaven that is their place of abode is in heaven above Ours is heere below in the dust inter pulices culices tineas araneas vermes Our place is heere among fleas and flies mothes and spiders and crawling wormes There is our place of dwelling 4. They immortall spirits
that He had made And it was a conveniencie that He should and it was an inducement that He would vndertake the businesse and go through with it 2. What Christ is to us All this He is in Himselfe Yet not so but in all His splendor and glorie He mindeth us And that so as He is desirous to bring us to the ioynt partaking of His inheritance as Sonne of His glorie as the Brightnesse yea of the very Divine nature as the Character of His Substance The ground whereof is laid in quem fecit haeredem whom He made heire and that was as man For per quem fecit we said is GOD Quem fecit is man 1 He is made Heire Made him heire Heires are either borne or made So borne by nature or so made by purchase He was His Sonne and His onely Sonne and so borne His heire He was borne and yet He would be made There is a mysterie in this we are to looke to it It will fall out to concerne us Heire borne He was and so claimeth all as His inheritance by due of birth-right But it is further heer said He was made what meanes this Quem fecit Nay quem genuit That is true But quem fecit is true likewise Fecit haeredem qui prius fuit haeres So borne and so made too Haeres natus and haeres factus So commeth He to a double right two titles How so He needed but one He would have two To what end Not for Himselfe for Himselfe one was enough Beliâe His meaning was to have two that He might set over one to some body els There is the point He was borne Heire for Himselfe but made heire for us Haeres natus that serveth Him that He reteines to Himselfe Haeres factus that He disposeth of to us By this we hold euen by Quem fecit that is our tenure and best hope He is and ever was in the bosome of His Father as haeres natus He now is but on our behalfe and to our behoofe at the right hand of His Father as Haeres factus And now followeth He purged our sinnes â He purgeth our sinnes For He could not bring us to sit with Him in His throne thus purchased being so spotted and foule as we were by meanes of the pollution of our sinnes He was then to purge and make cleane our Nature first that He might exalt it to partake His purchase being so clensed Where first our case is set downe wherein He found us and wherein we are without Him A sinners case how gloriously soever he or she glister in the eyes of men being in GODS eyes as the case of a foule diseased person And we thereby taught so to conceive of sinnes as of foule Spots without or of such humours within as go from us 2 Cor. 7.1 by purging Inquinamenta carnis Spiritus as Saint Paul termes them right defiling both flesh and Spirit which vnlesse they be purged there is no entring into the heavenly Ierusalem where the throne is into which nihil inquinatum Apoc. 21.27 no polluted thing shall ever enter Exalt us He could not being in that plight for love or pitie therefore purge us He would And heer now is the topp or highest point of elevation in this Text. Who being the Brightnesse or though He were the Brightnesse that is a Partie so excellent in Nature Glorie Person and Power Nature as Sonne Glorie as Brightnesse Person as Character Power as maker and supporter of all who though He were all this did not abhorre to come and visit us being in that foule and wretched case This will teach us Psal 84. Luk. â 78 Domine quid est homo what is man that Thou shouldest visit him Visit him not as the day-spring from an high doth the earth but visit him as if a great Prince should go into an Hospitall to visit and looke on a lothsome diseased creature 2 And not onely visit him but not refuse the base office to looke to his purging from that his vncleannesse 3 And thirdly not cause it to be done by another but to come and do it in Semetipso by his owne selfe in person 4 And fourthly in doing not to stand by and prescribe but Himselfe to minister and make the medicine 5. And fiftly to make it Himselfe and make it of Himselfe in semetipso and de semetipso to make the medicine and be the medicine 6. And how or of what Spots will out with water Some will not with any thing but with blood Without shedding of blood there is no taking away Sinne as Chap. IX v. 22. And not every blood will serve but it must be lambs blood And a lambe 1. Pet. 1.19 without spot And not every lamb neither but the Lamb of GOD or to speake plainely a Lamb that is GOD His blood and nothing els will serve to do this Ioh. 1.29 7. And seventhly not any blood of His not of a veine one may live still for all that but His best most pretious His heart blood which bringeth certaine death with it With that blood He was to make the medicine Dy He must and His side be opened that there might issue both the water and the blood that was to be the Ingredients of it By Himself His own selfe and by Himselfe slaine by His death and by His blood-shedding and by no other meanes Quis audivit talia The Physitian slaine and of his flesh and blood a receipt made that the patient might recover And now we may be at our choise whither we will conceive of sinne as of some outward soile in the soule And then the purging of it to be per viam balnei needs a bath with some cleansing ingredients as the Prophet speakes of the herb Borith Ier. 2.22 And this way purged He us made a bath of the water that came out of His side to that end opened Zach. 11.1 that from thence might flow a fountaine for sinne and for vncleannesse Zach. 11 1. Water and mixed with His blood as forcible to take out the steines of the soule as any herb Borith in the world to take away the soile of the skinne Or whither we will conceive of sinne as of some inward pestilent humour in the soule and conscience casting us into perill of mortall or rather immortall death Then the purging of us to be by way of some Electuarie or Potion And so He purgeth our sinnes too To that end He hath made an Electuarie of His owne bodie Take Mat 26.26.27 eate it and tempered a cup with His owne blood Drink ye all of it which by the operation of His eternall Spirit in it Heb. 9.14 is able effectually to purge the conscience from dead works or actuall sinnes and from the deadly effect of them No balsame or medicine in the world like it The Summe of all is There be two defiling sinnes and two waies He purgeth
he must have eyes So he hath Ephes. 1.18 Having the eyes of your vnderstanding lightened Heer are eyes by them did Abraham and even by them and by no other do we see Him Those eyes many have beside but see Him not for want of light By what light saw He He was a Prophet and as a Prophet he might be in the Spirit and have the vision clearely represented before him in luce prophetiae But without all question a faithfull man he was and so certaine it is he saw it in lumine fidei the light of faith which faith is the clearnesse or evidence of things not seen Ye know the place Gal. 3.9 Heb. 11.1 Not seen Nay even of things invisible In the 27. Ver. of the same Chapter it is said Moses was as if he had seen the Invisible By faith that was And Rom. 4.11 in Abraham the Father of the faithfull the same faith was Both saw by the same light and by it CHRIST was as verily present unto them as if they had seen Him this day in the manger with the Shepheards or with Simeon had had him in their armes and beheld him Thus He and thus we For it is all the light he had or we have to see Him by But where was this and when The Text is enough so it was If we rest not in that but would know what the Fathers have conceived of the place and time This they hold That he saw His Birth at the valley of Mamre Gen. 18. And he saw His Passion in the Mount of Moria Gen. 22. But this Day he saw at Mamre Gen. 18. Then was CHRIST in person there one of the three Then made Abraham the confession Gen. 17.19.18.10 we before spoke of Then is twice mention of the time of life which is this time if ever any Then Isaac was delivered as a gage And then was his feast of ioy downe went his fat heyfer So all meet at the time iust And so certainly He then saw it there as after we see he sware his servant on his thigh His thigh became Ad sancta Dei Evangelia Gen. 24.2 He bad his servant lay his hand on his thigh and sweare by the GOD of Heaven Et quid vult Deus Coeli ad femur Abrahae What hath the GOD of Heaven to do with Abrahams thigh sayth Saint Augustine And his answere is Nisi quia But only because he saw certeinly the SONNE of GOD was from thence to take flesh Semen Abrahae de femore Abrahae and so to make us this blessed day And this of CHRIST's visus And now of Abraham's gavisus the end of his sight and desire both 3. Abrahams third Act Et gavisus est Pro. 13.12 He that was glad he should see it must needs be glad when he did see it If Exultavit ut videret then Vt vidit Vt exultavit when he saw how glad a man was He now his desire was accomplished And the desire accomplished saith Salomon is a tree of Life And the tree of life we know is in the middst Gen. 2.9 is the very center of all the ioyes of Paradise Now we cannot possibly take a view of these his ioyes better than out of the promise which was the very list or briefe of all he was eyther to see or to ioy in Gen. 26.4 We begin with the blessed ioy of Benedicentur omnes gentes in seminâ tuo Benedicentur shall be blessed And that is of two sorts 1 Blessed from And 2 blessed with and eyther hath his ioyes Blessed from from pulvis et cinis dust of the grave and ashes of the furnace His soule blessed from the Clibanus fumans Psal. 16.9 which he saw Moreover also his flesh should rest in hope hope of rising againe from the dust Els how could GOD be called the GOD of Abraham Mat. 22.32 GOD is not the GOD of the dead but of the living Abraham then being dead should live againe and then Nunc dimittis may he say no lesse then Simeon These two ioyes first Luc 2. And these two fit well the words of Ioy in the Verse 1 Exultavit that is a motion of the bodie for the bodies deliverance from dust 2 Gavisus that is a fruit of the Spirit for the Spirits redemption from the furnace These are his two first ioyes Then two more in blessed with or concerning Concerning first his two gages Isaac and Canaan Isaac of CHRIST Canaan of the Kingdome of Heaven And this Ioy was surely great And if the ioy of the Pledge or Gage were great farr greater was the ioy of the Inheritance it selfe which he so greatly desired For both he was saith the Apostle and he bare himselfe like a stranger heere upon Earth Heb. 11.13 shewing thereby that he sought for another a better an abiding Citie whose builder is GOD and that in Heaven For that it was no earthly thing which was the obiect of his joy nothing but Heaven thence it may appeare that when GOD promised him his seed should be as the dust of the Earth Gen. 13.16 Gen. 13. It never moved him it was no obiect that of his faith or desire not so much as a Credidit followes upon it But after in the .15 Chap. when GOD bade him Gen. 15.5 Looke up and told him they should be as the starrs of heaven then presently followes Credidit Abraham Deo Verse 6. He caught hold of that beleeved that straight and it was counted to him for righteousnesse euen that his faith touching no dust of the Earth but touching heaven and heavenly blessings And these are the two next Ioyes of blessed with And these two answere the two sights Vt videret the Pledge and Et vidit the Inheritance Now these foure had they been graunted to himselfe and to his owne house well might it have been gavisus with him how much more then that it should by him have his extent Gen. 26.4 and stretch to Omnes familiae Omnes gentes All kindreds All nations of the Earth be gaudium omni populo be a day of joy to both Hemispheres the ioy of generalitie That all the world should be the better for him And this his fifth the ioy of Omnes gentes And glad might he have been to have receaved all these by whomsoever yea though a meere stranger That all these then should come to him not by any strange partie but by one to come out of his owne bowells that his seed should be his Saviour and out of his roote should rise his Redeemer All his ioy should grow from the fruit of his own body That He that Nusquam Angelos in no wise them Heb. 2.16 would take on Him the seed of Abraham This may I doubt not be reckoned for the sixth even the ioy of in semine tuo Now to in Semine Abrahae adde in sinu Abrahae and so have we seaven complete That His
this day then doth it spring forth as it were is to be seene above ground then Orta est de terrâ in very deed 4. The Effect Of the effect now Births are and have been diverse times the ending of great dissentions As was this heer For by this Birth took end the two great Howses An vnion of them by it First by this Truth is gained Truth will meet now That truth will come to this truth On Truth she is gained tanquam minus dignum ad magis dignum as the Abstract to the Arcâetype And Truth being now borne of our Nature it will never we may be sure be against our Nature being come of the earth it will be true to his owne countrie being made man will be for man now all He can By this meanes one of the opposites is drawne away from the other Got to be on our side It is three to one now Righteousnesse is left all alone and there is good hope she will not stand out long For lo heer is good newes first that respexit de coelo she yet lookes downe from heaven now On Righteousnesse So as this birth in earth you see workes in heaven and by name upon Righteousnesse there For though there were none in heaven but it wrought upon them yet the Psalme mentions none but Righteousnesse For of all she the least likely and if she be wrought on the rest there is no doubt of How can there they are all woon to us already With Righteousnesse it works two waies First downe she lookes Whither it was 1 She lââkes dâwne that she miâsed Truth to see what was become of her and not finding her in heaven cast heâ eye to the earth But there when she beheld Verbum caro factum the Word ââesh Ioh 1.14 the Truth freshly sprung there where it had been a strange plant long time before Aspexit and Respixit she looked and looked againe at it For a Sight it was to move to drâw the eye yea a fight for Heaven to be a Spectator of for the Angells to come downe and looke at for Righteoâsnesse it selfe to do so too ãâã ãâã ãâã ãâã ãâã is the Angells word in Saint Peter ãâã ãâã ãâã ãâã ãâã the Septuagint's word heer both meane one thing 1 Pet. 1 12. The Greeke word is to look as we say wishly as it as if we would looke ãâã ãâã ãâã ãâã ãâã even through it the Hebrew word that is as if Righteousnesse did beat out a window So desirous was she to behoâd this Sight And no mervaile for what could Righteousnesse desire to see and satisfie her selfe with that in Him was not to be seene A cleane birth a holy life an innocent death a Spirit and a mouth without guile a Soule and a bodie without Sinne. In Him she beheâd tâem all Them and whatsoever els might yeeld her full satisfaction Lay judgement to the rule and righteousnesse in the ballance nothing oblique will be found in Him nothing but streight for the rule nothing minus habens but full weight for the ballaâce Thus when Truth from the earth then Righteousnesse from heaven Then but not before Before Righteousnesse had no prospect no window open this way She turned away her face shut her eyes clapt to the casement would not abide so much as to looke hithâr at us a sort of forlorne sinners not vouchsafe us once the cast of her eye The case is now altered Vpon this sight she is not oneây content in some sort to condescend to do it but she breaks a window through to do it And then and ever since this Orta est she looks upon the earth with a good aspect and a good aspect in these caelestiall lights is never without some good influence withall Bât then within a verse after not onely downe she looks but downe she comes 2 Downe she comes Verse 13. Such a power attractive is there in this Birth And comming she doth two things 1 To meet Meets first for upon the view of this birth they all ran first and Kissed the Sonne 2 To kisse And that done Truth ran to Mercie and embraced her and Righteousnesse to Peace and kissed her They that had so long been parted and stood out in difference now meet and are made friends Howsoever before removed in ortu veritatis obviaverunt sibi howsoever before estranged now osculatae sunt And at that birth of His well met they all in whom they meet all The Truth He is and per viscera Misericordiae He came through the tender mercies of our GOD Luk. 1 7 8. 1. Cor. 1.30 Ephes. 2.14 and He is made to us Righteousnesse and He is our Peace All meet in Him for indeed all He is that no mervaile they all foure meet where He is that is all foure And at this meeting Righteousnesse she was not so of-ward before but she is now as forward as forward as any of the rest Mark these three Let ts not Pâace prevent her as Mercie did Truth but as Mercie to Truth first so she first to Peace as forward as Mercie every way 2 Nay more forward then Mercie for Mercie doth but meet Truth and there is all but she as more affectionate not only meets Peace but kisses her And indeed Righteousnesse was to doe more even to kisse that it might be a pledge of forgetting all former unâindnesse that we may be sure she is perfectly reconciled now 3 And one more yet to shew her the most forward of them all out of the last Verse At this meeting she followes not drawes not behind Verse 13. she will not goe with them She is before leaves them to come after and beare the traine She as David is before the Arke puts S. Iohn Baptist from his office for the time Righteousnesse is his forerunner Righteousnesse shall goe bâfore tread the way before Him the formost now of all the companie By all which ye may know what a looke it was she looked with from Heaven Thus ye see CHRIST by His comming hath pacified the things in Heaven A peece of Hosanna is pax in coelis There cannot be pax in terris till there it be Colos. 1.20 first But no sooner there it is but it is peace in earth streight which accordingly was this day proclaimed by the Angells Luc. 2.14 So by the vertue of this birth heaven is at peace with it selfe and heaven with earth is now at peace So is earth too with it selfe and a fulfilling of the Text by this meeting is there too The Iewes they represent truth to them it belongeth properly For Truth was where were Eloquia Dei Rom. 9.4 the Oracles of GOD and they were with the Iew. The Gentiles they claime by Mercie that is their vertue Where was Mercie but where was miserie and where was miserie Luc. 1.79 but with them that lay in darknesse in the shadow of death And
and even to that doth the Apostle apply the Genui of this verse And this is the first begetting Heb. 1.5 or speaking Now as the word yet within us in our thought when time comes that we will utter it doth take to it selfe an aierie body our breath by the vocall instruments being framed into a voice and becoÌmeth audible to the outward sense And this we call the second begetting or speaking Right so the aeternall WORD of GOD by DOMINVS dixit by the very breath of GOD the Holy Spirit which hath His name of Spiro to breath corpus autem aptasti mihi had a body framed Him and with that body was brought forth Heb. 10.5 and came into the world And so these words Genui te this very day the second time verified of Him Genui and Dixit genui sayd and by saying begott Him For how soone the Angells voice sounded in the blessed Virgins eare instantly was He incarnate in the wombe of His Mother Of both which words Dixit and Genui we can spare neither There is good use of both Of Genui to shew the truth of the identitie of His nature and substance with His FATHER that begatt Him and with His âââher that bare Him For to begett is when one living thing bringeth forth another living thing of the same nature and kind it selfe is But I know not how the terme of begetting the very mention of that word carryeth our conceit to a matter of carnalitie therefore is the word Dixit well set before it to shew this Genui was not by any fleshly way to abstract it from any mixture of carnall uncleanesse That the manner of it was onely as the word is purely and spiritually conceived in the mind The one word Genui noting the truth The other word Dixit the no way carnall but pure and inconcrete manner of His generation And so I have gone over the five termes of this Law or if you please the five points of his Text. The hardest is yet behind For it will not sinke into our heads how this should be called a Law It seemes nothing lesse rather a Dialogue between a Father and his Sonne But a law sure it cannot be A law tunnes in the Imperative this is meerly Narrative declares some-what injoynes nothing gives not any thing in charge as lawes use to doe Sed non potest solvi Scriptura GOD must be true in all His sayings Ioh. 10.35 Ro. 3.4 CHRIST may not preach false doctrine A law He hath called it and we may not give it any other name There be that thinke this verse is but the preaamble and that the body of the law doth follow and reacheth to the end of the Psalme But the better sort are of mind that even this verse taken by it selfe conteynes in it a law full and whole Let us see then whether we can find it so We picth't upon the Apostle's division of the law into Lex fidei and Lex factorum If both these be found in it we may well allow it for a law We will begin with Lex fidei what we are to beleeve of Him Of Him that is of these three 1 Of His Person 2 His Natures 3 and His Offices And then come to Lex factorum 1 First what He doth for us the benefit of this law 2. And then what we are to do for Him againe our dutie out of this law The former of which the benefit is the Gospell of this law The latter the dutie is the law of this Gospell Of His person first That He is of Himselfe a person subsisting Plaine 1. Lex fidei 1 Of His Person by the two persons that are in the Text Ego and Tu the first and second person in Grammar and the same the first and second person in Trinitie Heer is Ego genui the person of the Father and Filius meus tu the person of the Sonne Heer is one begetts And sure it is nemo generat Seipsum none begetts himselfe but he whom he begetts is a person actually distinguished from him that begetts him But of these two persons this you will marke That the first that is named is Filius meus tu He stands first in the verse before Genui te We heare of Filius before ever we heare of Genui For that is the Person we hold by By nature Ioh. 14.6 Genui te should go before Filius meus but quoad Nos Filius meus is before Genui To shew there is no comming to the FATHER but by Him no interest in the Father but from and thorough Him This for His person And in His person we beleeve two Natures sett downe heer in the two words 2. Of His Naturâs Hodiè and Genui If you do observe there is some what a strange conjunction of these two words One is present Hodiè the other is perfectly past Genui In proprietie of speech it would be a present act for a present time or it would be an act past with an adverbe of the time past and not joyne a time in being Hodiè with an action ended and done Genui The ioyning of these two togither the verifying them both of one and the same person must needs seeme strange And indeed could not be made good but that in that one partie there are two distinct Natures To either of which in a different respect both may agree and be true both Some little difference there wil be about the sorting of the two words which to referr to which But that will easily be accorded for they will both meet in the end There be that because Hodiè the present is yet in Fieri and so not come to be perfect understand by it His temporall generation as man which is the lesse perfect as subiect to the manifold imperfections of our humane nature and condition And then by Genui which is in factum esse and so done and perfect understand His aeternall generation as the SONNE of GOD in whom are absolutely all the perfections of the Deitie There be other and they fly a higher pitch and are of a contrary mind For whatsoever is past is in time say they and so Genui is temporall and that Hodié that doth best expresse His aeternall generation For thaâ nothing is so properly affirmed of aeternitie it selfe as is Hodiè Why For there all is Hodiè there is neither Heri nor Cras no yesterday not to morrow All is To day there Nothing past nothing to come all present Present as it were in one instant or center so in the Hodiè of Aeternitie Past and to come argue time But if it be aeternall it is neither All there is Present To day then setts forth aeternitie best say they which is still present and in being But Genui that being past cannot be His aeternall at any hand but must needs stand for His temporall But whether of these it be Genui His aeternall as perfect and
Matters of more weight then the seeking of GOD. As if His seeking were some petie businesse Slightly to be sought and lightly to be found Any time good enough for it Nay not that but so evill are we affected to seeke Him then that quaerebant is occîderet we endite Him of our death it is death to do it as leefe dye as seeke It maketh us old it killeth us before our time We digest not them that call on us for it but seeke our selves as the Apostle speaketh Magistros secundùm desideria 2. Tim. 4.3 that may enterteine us with Speculations of what may be done by miracle at the houre of death that may give us dayes and elbow roome enough to seeke other things and to shrinke up His seeking into a narrow time at our end and tell us time enough then For thus then we reckon all the time we spend in it we lose the fruict of our life and the joy of our hearts shall be taken from us As if the fruict of life were not to find GOD Or as if any true hearts joy GOD being not found Call we this our fruict and joy not to seeke GOD Call it not so Psal. 105.3 Laetetur cor quaerentium Deum saight the HOLY GHOST Let the heart of them rejoice that seek the Lord. Yea in lachrymis peccatorum in the very teares of a paenitent there is saith S. Augustine more found joy then in risu theatrorum in all the games the theater can affoord Da Christianum et scit quid dico But our tast is turned and we relish not this Seeking By our flesh-potts we have lived and by them we will dye and so we do Lust hath been our life and we wil be buried in the graves of lust And so we shall and never know what that ioy meaneth Laetetur cor quaerentium Deum Cum Servaret then will not serve Nay cum occîderet will scarse serve 2. Cum occîderet alios it hath much adoe Let Him draw His sword and come amongst us For if as of His goodnesse He doth not He rush not on us at first but begin with others If it be cum occideret alios we seeke not See ye the XXXI Verse He took away others before their faces and those not weake or sickly persons but the goodliest and strongest of all Israël and least likely to die Heere is occîderet Now did this move No See the XXXII verse for at this they sinned yet more and went about their seeking never the sooner It must be cum occîderet eos 4. 3 Cum caederet eos themselves their owne selves or it will not doe it Come then to themselves and smite them with the edge not with the poynt with the edge to wound not with the point to dispatch out-right will that serve Cum caederet eos when He wounded them with some mortall sicknesse the messenger of death would they seeke Him then No not then not for all that would they frame to it For 2. Chr. 16.12 Quaerebant medicum then I say as Asa sought medicos non Deum Not GOD and them but them first and let GOD stay till they be gone And till they give us over and tell us plainely occîderet is now come indeed no smiting or wounding will send us to seeke So that it is not either 1 Cum Servaret eos or 2 Cum Serviret eis His saving or serving us Nay it is not 3 Cum occîderet alios or 4 Cum caederet His killing others or wounding us with any but our deaths-wound will doe it It is Cumoccidereâ which is a Ne fiat Tandem then when we are come to the very last cast our strength is gone our spirit cleane spent our senses appalled and the powers of our soule as numme as our senses when a generall prostration of all our powers and the shadow of death upon our eyes Then something we would say or doe which should stand for our seeking but I doubt it will not serve This is the time we allow GOD to seeke Him in Is this it would we then seeke Him when we are not in case to seeke any thing els Would we turne to Him then when we are not hable to turne our selves in our bed Or rise early to seeke Him when we are not hable to rise at all Or enquire after Him when our breath faileth us and we are not hable to speake three words togither Neither before nor with but even at the end of occîderet No houre but the houre of death No time but when He taketh time from us and us from it tempus non erit amplius Apoc. 10 7· What shall I say Shall I commend this seeking turning rising enquiring No I cannot commend it either in it selfe or to any I commend it not That that may be said is this and it is nothing True some one or two of a thousand and ten thousand that have How then Shall we not therefore follow our instruction and seeke Him before Esay 65.1 Nay then Some have found and never sought Let us not seeke Him at all if that will hold Thus it is Some going a journey have found a purse by the way It were madd counsell to advise us to leave our money behind upon hope of like hap in ours No this is safe and good Though some one or two have found and not sought yet let us seeke for all that Though some one or two have then sought and found yet let us seeke before Though some have found a purse in their way let us not trust to like hap but carry money with us This is a privy deore on speciall favour open to some few Esay 30.21 There lieth no way by them This is the way you have heard Walke in it and you shall find rest to your soules 1 As not CHRISTâ time of seeking To speake then of safe seeking and sure finding I say as Asaph saith it is a Ne fiant This time is not the time CHRIST giveth us he assigneth us another Yea we condemne our selves in that we would seeme to allow it our selves If we were put to it to say plainely Not till He kill me it would choke us We neither have heart nor face we would not dare to answer so we dare not avow it And if it be a ne dicant it is a Ne fiant The time of GODS quaerite is Primum quaerite This Cum is the last of all our Cum's Matt. 6 33. all other before it First and last are flatt ad oppositum This is not it The time of seeking GOD must be ãâã ãâã ãâã ãâã ãâã such as is meet to be received This is not â Not the acceptable time Therefore I hope we will not offer it GOD. If we doe take heed He scorne not this time as He doth their price in Zacharie A goodly time that I have assigned me Zach. 11.13 Take
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 â0 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 Gâspell 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 ãâã ãâã ãâã ãâã ãâã 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 Cherâbins 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 flâsh 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and those that vsed it ãâã ãâã ãâã ãâã ãâã 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
chiefly admire A religious heart high wisedome heroicall courage Clemencie like that of GOD without measure or end In him that playes the King it is quite otherwise No Royall qualitie is required at all No Princely vertue needs he never cares for them But gesture and gate the carriage of his countenance to say his part to pronounce and to act it well that is all that is cared for by him or that is looked for at his hands And even so it fares heer Contrition of spirit a broken heart unfeigned humilitie Psal. 51.6 truth in the inward parts these are most requisite in the true fast It skills not a whit for any of these in the stage-fast So he can sett his countenance well have the clowds in his forehead his eyes somewhat hollow certaine wrinckles in his cheeke carrie his head like a bull-rush and looke like lovin all is well As for any inward accomplishment he never takes thought for any Vultum onely is it He goes no further Onely to be like to be sicut as one though indeed none But why doe they take all these paines to disfigure themselves That doe they 2 Not like them in ther Vt their end Vt videantur that they might be seene of men and seeme to men appeare to them in the likenesse of such as fast indeed The levin of hypocrisie in their lookes is from the love of a Videantur in their hearts Vaine-glorie the ground of hypocrisie ever And heere now they match againe The Hypocrites end is as the Players end Both to be seene You never see the play beginne till the Spectators be come so many as they can gett Not no more shall you see this fast acted vnlesse there be some to eye and to note it He will not fast on the ground there must be a Stage sett up for him where I dare say they wish the scaffolds full to see them the more the better Both match in videantur and it must be ab hominibus of men Angells eyes GOD 's eyes will not serve the Hypocrite's turne Other eyes then there must be entreated to gaze on them or ye gett no fast Why is there any harme in mens eyes that they may not see nor we may not be seene of them Verè oculi hominum saith Bernard basilisci sunt bonorum operum Now truly there is in mens eyes venome like that of the Cockatrice to infect our well-doing with a well-weening of our selves O now I am seene O ego quantus Sum mundo censore O what a holy mortified man am I taken for It troubled Almes before this it âroubled Prayer and now fasting It troubles all In all this is the point this is the Vt to be seene of men Not that it is vnlawfull to be seene well-doing You will easily putt a difference betweene to be seene to doe well and to doe well to be seene betweene facere videri and facere ut videare Doe and be seene may be casuall never thought on by us Doe to be seene that is the Vt and that Vt is it the very end we doe it for and otherwise we should not doe it It happens otherwhile many good people do well and are seene so doing as it falls out but beside their purpose quite But none save this masked crew sacrifice themselves and their fasts to the eyes of men and doe what they doe for no other end but that Matt. 4.1 Luk. 5.16 You shall easily discerne them You shall not gett one of them to doe as CHRIST did gett him aside out of the way into the wildernesse fast there No CHRIST was not so well advised to doe it there in a desert desolate place where there was no body to meet him or see him at it They be all for the eye these a perspective fast or not at all Nothing out of sight never by their good will where no body to looke on Iejunium oculare ãâã ãâã ãâã ãâã ãâã this The Heathen man said well Ergo iste in tenebris non servaret hominem Such a one would not be entreated to save a mans life in the darke if he might Not but by torch-light For all is lost he is cleane vndone if no body see or looke vpon him Luk. 4.1 Well if it were the SPIRIT of GOD ledd CHRIST into the wildernesse to fast there like an Heremite you may well know what Spirit it is that setts one up a stage there to fast like an Hypocrite To be seene then is their Vt the very butt they aime at And wherefore to be seene In the play that they may have a plaudite So plaine as they even crave it in their last words So in this eye-serving fast seene they must be And why must they be sâene To be given out for Such a one is a great Faster And why that Matt. 5.16 That men seeing that good worke of theirs might glorifie GOD No indeed but them the earthly child not the heavenly FATHER And marke it when you will There is no animal so ambitious no Chamaeleon so pants after aire as doth the hypocrite after popular praise For it he fasts and so hungry and thirsty he is after it as you shall heare him even begg for it Honora me coram populo hoc saith one of them It is SAVL O grace me 1. Sam. 15.30 for the love of GOD seeme to honor me in the peoples eyes Iud. 9.2 Loquimini in auribus populi hujus saith another It is ABIMELECH O give it out in the peoples eares I am thus and thus Marke the Peoples eyes and the Peoples eares for hypocrisie is ever popular for their for mens applause all in all Nay then will ye heare them expostulate for it and that even with GOD himselfe Wherefore say they Esay 58.3 in the LVIII of Esay fast we thou seest it not So they would be sâenâ And why doe we pinch and punish our selves and thou regardest it not So they must be regarded or they will not take it well To be short the putting forth of the finger as Esay there calls it or as the Poët Digito monstrari Ver. 9. to be pointed at and dicier Hic est and said Looke ye there he goes To have it whispered That is He To be magnified up and downe the Peoples mouth that is even the consummatum est of all this Stage-devotion Which very point makes the fast loose and indeed makes it to be no fast at all They extermine their countenances so long that they extermine fast and all This very Vt videantur makes that it seems to be but is indeed none For in the true fast it is as DAVID saith of his I sorrowed and my soule fasted Psal. 69.10 It is an humbling of the soule Els if it go no further then the body it is a fast without a soule But these though their stomachs be empty yet their soules doe feed and feast all the while
CHRIST by this storie openeth us a Casement into the other life and sheweth us whether we goe when we goe hence 1. First That as in this life though but one yet there are two diverse estates to death though it be but one neither hath two severall passages And through it as through one and the same Citie gate the honest subject walketh abroad for his recreation and the lewd malefactor is caried out to his execution 2. Two states then there be after death and these two dis-ioined in place dislike in condition both set down within the verse One of comfort 2 The other of torment 3. And that both these take place jam presently For immediately after His death and while all his five brethren yet lived and yet any of them were dead he was in his torments and did not expect the generall judgement nor was not deferred to the end of the world 4. And to make it a compleat crosse for so it is as the poor and rich meet heer so do they there also otherwhile and go two contrary waies every one to his owne place LAZARVS to his bosome the rich man to his gulfeâ and ones miserie endeth in rest the others purple and fine linnen in a flame of fire Verè stupendae vices saith CHRYSOSTOME verily a strange change a change to be wondered at to be wondered at and feared of those whom it may concerne any manner of way and at any hand to be had in remembrance To applie these two to the party we have in hand and to beginne with the first estate first Two things are in it sett downe by him 1 The one in the word Fili 2 The other in the word Recepisti 1 Fili. First that he was Abraham's sonne and so of the religion onely true and one that as himselfe saith of himselfe had had MOSES and the Prophets though tanquam non habens as though he had them not For little he used and lesse he regarded them yet a Professor he was 2 Recepisti Secondly as by nature ABRAHAM 's sonne so by condition or office one of GOD 's Receivers Receivers we are every one of vs more or lesse but yet in receipts there is a great latitude Great betweene her that received two mites and him that received a thousand talents Between them that receive tegumenta onely covering for their nakednesse and them that receive ornamenta rich attire also for comelinesse and againe that receive alimenta food for emptinesse and oblectamenta delicious fare for daintinesse Now he was not of the petie but of the maine receipt It is said He received good things and it is told what these good things were Purple of the fairest and linnen of the finest and quotidie splendidè every day a double feast Which one thing though there were nothing els asketh a great Receipt alone Heer rich in this life and who would not sue to succeed him in it One would thinke this wood would make no crosse nor these premisses such a now therefore But to him that was thus and had thus all this plentie all this pleasure post tantas divitias post tantas delicias to him is this spoken but now thou art tormented Which first estate as it was rich so it was short therefore I make short with it to come to cruciaris Which though in syllables it is shorter yet it is in substance that peece to which he is fastened in length of continuance farre beyond it 2. The ãâã of the crosse The second state cruciaris Cruciaris is but one word but much weight lieth in it therefore it is not sleightly to be passed over as being the speciall obiect of our Recordare and the principall part of the crosse indeed Two wayes our SAVIOVR CHRIST expresseth it 1 One while under the terme ãâã ãâã ãâã ãâã ãâã which is torture 2 Another under the terme ãâã ãâã ãâã ãâã ãâã which is anguish of the Spirit referring this to the inward paine and that to the outward passion The soule being there subiected by GOD 's iustice to sensuall paine for subiecting it selfe willingly to brutish sensualitie in this life it being a more noble and celestiall substance Of which paine Saint CHRYSOSTOME noteth that because many of us can skill what torment the tongue hath in extremitie of a burning ague and what paine our hand feeleth when from the hearth some sparke lighteth on it CHRIST chose to expresse them in these two Not but that they be incomparably greater then these yea farre above all we can speake or thinke but that flesh and bloud conceiveth but what it feeleth and must be spoken to as it may vnderstand And it is a ground that in termes here and els where proportioned to our conceit torments are uttered farre beyond all conceipt which labouring to avoid we may but labouring to expresse we shall never do it Yet to helpe them somwhat we shall the more deeply apprehend them if we do but compare them as we may and never go out of the confines of our owne verse With Recepisti first To consider this that his torment is in the present tense now upon him Cruciaris His good all past and gone Recepisti Marke saith Saint Augustine of his pleasure omnia dicit de praeterito Dives erat vestiebatur Epulabatur Recepisti He was rich did goe did fare had received was did and had all past and vanished away all like the counterpane of a Lease expired and our Abraham likeneth it to wages received and spent before hand Secondly If we lay togither his torments and bona tua in vitâ For we shall find they are of a diverse scantling The one had an end with his life and ô quam subito The other when it beginneth once shall never have an end That life is not like this No if all the lives of all I say not men women and children but of all and every of the creatures that ever lived upon the earth or shall live to the worlds end were all added one to another and all spunn into one life this one exceedeth them all This then I make no question will make another degree to thinke quod delectabat fuit momentaneum quod cruciat est aeternum Thirdly if we match it with Lazarus autem that is with the sight of others in that estate whence he is excluded and in them with sorrow to consider what himselfe might have had and hath lost for ever Chap. 13 2â There shal be saith CHRIST of this point weeping and gnashing of teeth to see Abraham Isaac and Iacob and all the Prophetts in the kingdome of GOD and your selves thrust out of doores Not onely weeping for grief that themselves have lost it but gnashing of teeth also for very indignation that others have obteined it And of others not some other but that Lazarus iste one of these poor people whom we shunn in the way and drive our coaches apace to escape from
Corinthum gaine their soules to CHRIST more precious to him then Corinth it selfe and all the wealth in it The Division In the Love two things are offered For in the former moitie of the verse he is encountred with self-love 1 which bestoweth nothing 2 but least of all his life 3 Or if it doe it is not most gladly nay not gladly at all These three he beateth down the first with Impendam the second with Impendar the third with libentissimè Thus having vanquished the love of himselfe in the former in the latter moity Vnkindnesse riseth up Vnkindnesse in them for whom he had done all the Over which second enemie having a second conquest also and triumphing over it with his Etsi he sheweth his love to be a love of proof to have all the perfections and signatures of Love all which are within compasse of this verse Amor as in Schooles we reckon them 1 Impensivus 2 Expensivus 3 Intensivus and 4 Extensivus The two former in the two verbes 1 Active Impendam and 2 Passive Impendar Bestowing or spending Bestowed or spent it selfe The two latter in the Adverb and the Conjunction 3 Intensive streining it selfe to the highest degree most gladly and 4 Extensive stretching it selfe to those that are furthest from Love and lest deserve it Etsi minus diligar 1 To spend 2 To spend and be spent 3 To spend and be spent most willingly If the full point were there it were enough 4 But not onely libentissimè But libentissimè Etsi most gladly yea though the more he the lesse they that is all in all But then lest we mistake our terme of love as easily we may and confound it with lust we must looke to our Pro in the second part It is Pro animabus soul-love he meaneth all the while Love the fruict of the Spirit Not lust the weed of the flesh Not of this flesh sister to wormes and daughter to rottennesse but Gal 5.22 Iob 17.14 2. Pet. 1.4 of the Spirit allied to the Angells and partaker in hope of the Divine nature it selfe And not of one onely but animabus of Soules more then love of one soule many soules many thousands of soules of a whole State or country Them to love and to them thus to prove our love is it which Saint Paul would teach and it which we need to learne These be the two parts Whereof c. TO enter the treaty of the first part We beginn at the foure points I. The Love Cant. 6.3 1 Impendam 2 Impendar 3 Libentissimè and 4 Etsi If Love be an Ensigne as Can. 6. the Colours If it be a Band as Hos. 11. the twistes If a Scale as Chrysostome the ascents If an Art as Bernard the Rules of it Indeed Hosc. 11.4 they talke much of an Art of Love and Bookes of verses have been written of it but above all verses is Carmen hoc amoris This verse hath more art then they all and of this it may be said Me legat lecto carmine doctus erit Learne it and say you learned Love To take them as they lye and with the first first Ego vero impendam 1. There was a world when one said da mihi cor tuum sufficit 1. Amor impensivus Impendam Bestow your heart on me and I require no further bestowing and the bestowing of Love though nothing but love was somthing worth 2. Such a world there was But that world is worne out All goeth now by Impendam Love and all is put out to interest The other empty-handed Love is long since banished the Court the Citie and the Country For long since it is that King Saul saw it and said it to his Courtiers that he was not regarded but because he gave them fields and vine-yards and offices over hundreds and thousands 1. Sam. 22.7 Nor yet Diana in the Citie of Ephesus magnified there by the Crafts-men but because by her Silver Shrines they had their advantage Act. 19.24 Nay nor CHRIST Himselfe neither in the Country but because they eat of the loaves and were filled For Ioh. 6.26 many miracles had they seen much greater then that yet never professed they so much Sicut tunc exaturati as when He bestowed a good meale on them 3. Such is now the world's love but specially at Corinth where they doe cauponari amorem indeed set love to hire and love to sale and at so high a rate as * some were forced to give over lest paying for love they might buy repentance too and both too deer 4. There is no remedie then Saint Paul must apply himselfe * to time and place wherein as all things els so love depends upon Impendam Yeilding and Paying 5. Now there is nothing so pliant as Love ever ready to transforme it selfe to whatsoever may have likelyhood to prevaile and if it be Liberalitie into that too For that Love is liberall nay prodigall the Greeke Proverb noteth it that saith The Purse-strings of Love are made of a Leeke blade easily in sunder and wide open with no great adoe Ver. 14. 6. Saint Paul therefore commeth to it and as he maketh his case a Father's case towards them in the verse next before So he saith with the kind Father Luc. 15. Ecce omnia mea tua sunt Luc. 15.31 Father's love and all must be proved by Bestowing 7. Yea I will bestow Now alas what can Paul bestow Especially upon so wealthy Citizens 2. Tim 4.13 What hath he to part with but his Bookes and his parchments Ware at Athens perhapps somwhat but at Corinth little used and lesse regarded Indeed if silver and gold be all and nothing els worth the bestowing nothing will come under Impendam but it his bestowing is stalled But by the grace of GOD there is somthing els There be talents so the world will call them when they lift howsoever they esteem them scarse worth pence a peece And there be treasâres of wisedome and knowledge Col 2.3 in CHRISTO IESV saith Paul Indeed so had Saint Paul need to say he had best magnifie his own Impendam for he hath nothing els to make of Nay it shall not stand upon his valuation They that had both both the wealth of Coriâth and the wisedome of Paul and both in abundance as being both of them Propheâts The one of them King David preferreth this Impendam of Paâle's Psal. 19 1â 119.72 Pro. 20.15 before gold fine gold much fine gold and that we may know how much that much is bâfore thouâands of gold and silver This was no poore Apostle The other King Solomon saith directly There is gold and a multitude of rich stones but the lipps of knowledge that is the precious Iewel And not Policie but Scientia Sacrorum prudentia Pro. 9.10 the knowledge of holy things is the wisedome he meaneth And it was no flourish he was in earnest For it is well
and as much as in us lies Heb. 6.6 even crucifie afresh the SONNE OF GOD making a mocke of Him and His piercings These I say for these all and every of them in that instant were before his eyes must of force enter into and go thorow and thorow his Soule and Spirit that what with those former sorrowes and what with these after indignities the Prophet might truly say of Him and he of himselfe In Me Vpon Me not whose body or whose soule but whom entirely and wholly both in body and soule alive and dead they have pierced and passioned this day on the Crosse. 2. The Person à quibus Of the Persons which as it is necessarily implied in the word is very properly incident to the matter it selfe For it is usuall when one is found slaine as heere to make inquirie by whom he came by his death Which so much the rather is to be done by us because there is commonly an error in the world touching the Parties that were the causes of CHRIST 's death Our manner is either to lay it on the Souldiers that were the Instruments Or if not upon them upon Pilate and Iudge that gave sentence Or if not upon him upon the people that importuned the Iudge Or lastly if not upon them upon the Elders of the Iewes that animated the People And this is all to be found by our Quest of Inquirie But the Prophet heere inditeth others For by saying They shall looke c whom They have pierced he entendeth by very construction that the first and second They are not two but one and the same Parties And that they that are here willed to looke upon him are they and none other that were the authors of this fact even of the murther of IESVS CHRIST And to say truth the Prophet's entent is no other but to bring the malefactors themselves that pierced Him to view the body and the wounded heart of Him whom they have so pierced In the course of Iustice we say and say truly when a party is put to death that the Executioner cannot be said to be the cause of his death nor the Sherif by whose commandement he doth it neither yet the Iudge by whose sentence nor the Twelve men by whose verdict nor the Lawe it selfe by whose authoritie it is proceeded in For GOD forbid we should endite these or any of these of murther Solum peccatum homicida Sinne and Sinne onely is the murtherer Sinne I say either of the Party that suffereth or of some other by whose meanes or for whose cause he is put to death Now CHRIST 's owne sinne it was not that he died for That is most evident Not so much by His owne challenge Ioh. 8·46 Quis ex vobis a guit me de peccato as by the report of his Iudge who openly professed that he had examined Him and found no fault in Him No nor yet Herod for Luc. 23.14 15. being sent to him and examined by him also nothing worthy death was found in Him And therefore calling for water and washing his hands Matt. 27.24 he protesteth his owne innocencie of the bloud of this IVST MAN Thereby pronouncing him Iust and void of any cause in himselfe of his owne death It must then necessarily be the sinne of some others for whose sake CHRIST IESVS was thus pierced And if we aske who those others be or whose sinnes they were the Prophet Esai tells us Esa. 53.3 4. Posuit super Eum iniquitates omnium nostrûm He laid upon Him the transgressions of us all who should even for those our many great and grievous transgressions have eternally been pierced in bodie and soule with torment and sorrowes of a never dying death had not he stept between us and the blow and receiv'd it in his owne body even the dint of the wrath of GOD to come upon us So that it was the sinne of our polluted hands that pierced his hands the swiftnesse of our feet to do evill that nailed His feet the wicked devises of our Heads that gored his head and the wretched desires of our hearts that pierced his heart We that looke upon it is we that pierced Him and it is we that pierced Him that are willed to looke upon Him Which bringeth it home to us to me my selfe that speake and to you your selves that heare and applieth it most effectually to every one of us who evidently seeing that we were the cause of this his piercing if our hearts be not too too hard ought to have remorse to be pierced with it When for delivering to DAVID a few loaves Ahimelech and the Priests were by Saul put to the sword if David did then acknowledge with griefe of heart and say I 1. Sam. 22.22 even I am the cause of the death of thâ Father anâ all his house when he was but onely the occasion of it and not that direct neither may not we nay ought not we much more juââly and deservedly say of this piercing of CHRIST our Saviour that we verily even we are the cause thereof as verily we are even the principalls in this murther and the Iewes and others on whom we seeke to derive it but onely accessaries and instrumentall causes thereof Which point we ought as continually so seriously to thiâk of and that no lesse then the former The former to stirre up compassion in our selves over him that thus was pierced the latter to worke deâpâ remorse in our hearts for being authors of it That he was pierced will make our bowells melt with compassion over CHRIST That he was pierced by us âhat looke on Him if our hearts be not flint as Iob saith or as the nether mil-stone Iob. 41.15 will breed remorse over our selves wretched sinners as we are II. The Act. To looke upon Him The Act followeth in these words Respicient in Eum. A request most reasonable to looke upon Him but to looke upon Him to bestow but a looke and nothing els which even of common humanitie we cannot denie Quia non aspicere despicere est It argueth great contempt not to vouchsafe it the cast of our eye as if it were an Obiect utterly unworthy the looking toward Truely if we marke it well nature it selfe of it selfe enclineth to this act When Amasa treacherously was slaine by Ioab and lay weltring in his blood by the waies side the storie saith that not one of the whole Armie then marching by but when he came at him 2. Sam. 22.12 stood still and looked on him In the Gospell the party that going from Ierusalem to Iericho vvas spoiled and wounded and lay drawing on though the Priest and Levite that passed neere the place relieved him not as the Samaritan after did yet it is said of them Luc. 31 32. they went neere and looked on and then passed on their way Which desire is even naturall in us so that even Nature it selfe enclineth us to
thus wounded thus afflicted and forsaken you shall then have a perfect Non sicut And indeed the Pârson is here a weighty circumstance It is thrice repeated Meus Mihi Me and we may not leave it out For as is the Person so is the Passion and any one even the very least degree of wrong or disgrace offered to a Person of excellency is more then a hundred times more to one of meane condition So weighty is the circumstance of the Person Consider then how great the Person was And I râst fully assured here we boldly challenge and say Si fuerit sicut Ecce Homo saith Pilate first A man he is as we are And were he but a man Ioâ 19. â nay were he not a man but some poore dumb creature it were great ruth to see him so handled as he was A mân saith Pilate and a Iust man saith Pilate's wife Have thou nothing to doe with that Iust Man Mat. 27.19 And that is one degree further For though we pitie the punishment even of Malefactors themselves yet ever most compassion we have of them that suffer and be innocent And he was Innocent âuc 2â 14. â5 Ioh. 14.30 Pilate and Herod and the Prince of this world his very enemies being his Iudges Now among the Innocent the more noble the Person the more heavy the spectacle And never do our bowels yerne so much as over such Alas alas for that noble Prince Ier. 22.18 saith this Prophet the stile of mourning for the death of a great Personage And he that suffered heer is such even a principall Person among the sonnes of men of the race royall descended from Kings Pilate stiled him so in his Title Ioh. 19.22 and he would not alter it Three degrees But yet we are not at our true Quantus For he is yet more More then the highest of the sonnes of men for he is THE SONNE OF THE MOST HIGH GOD. Pilate saw no further Ioh. 19.5 Mar. 1â 39 but Ecce Homo The Centurion did Verè FILIVS DEI erat hic Now truly this was the SONNE of GOD. And heer all words forsake us and every tongue becommeth speechlesse Wee have no way to expresse it but à minore ad Majus Thus. Of this book the book of Lamentations one speciall occasion was the death of King Iosias But behold a greater then Iosias is heer Of King Iosias as a speciall reason of mourning the Prophet saith Cap. 4.10 Spiritus oris nostri CHRISTVS DOMINI The very breath of our nostrills The LORD 's Annointed for so are all good Kings in their Subject's accompts He is gone But behold here is not CHRISTVS DOMINI but CHRISTVS DOMINVS The Lord 's CHRIST but the LORD CHRIST himselfe And that not comming to an Honourable death in battaile as Iosias did But to a most vile reproachfull death the death of Malefactors in the highest degree And not slaine outright as Iosias was but mangled and massacred in most pitifull strange manner wounded in body wounded in Spirit left utterly desolate O consider this well and confesse the Case is truly put Si fuerit Dolor sicut Dolor meus Never never the like Person And if as the Person is the Passion be Never the like Passion to His. It is truly affirmed that any one even the least drop of blood even the least paine yea of the body onely of this so great a Person any Dolor with this Meus had been enough to make a Non sicut of it That is enough but that is not all for adde now the three other degrees Add to this Person those Wounds that Sweat and that Crie and put all together And I make no manner question the like was not shall not cannot ever be It is farr above all that ever was or can be Abyssus est Men may drowsily heare it and coldly affect it But Principalities and Powers stand abashed at it And for the Quality both of the Passion and of the Person That Never the like thus much Now to proceéd to the Cause and to consider it for without it 1. Of the cause we shall have but halfe a Regard and scarce that Indeede set the Cause aside and the Passion as rare as it is is yet but a dull and heavie sight we list not much looke upon spectacles of that kinde though never so strange they fill us full of pensive thoughts and make us Melancholique and so doth this till upon examination of the cause we finde it toucheth us neere and so neere so many waies as we cannot choose but have some regard of it VVhat was done to Him we see Let there now be a quest of Inquiry to finde GOD. Luc. 22.53 who was doer of it Who who but the Power of darknesse wicked Pilate bloody Caiaphas the envious Priests the barbarous Souldiers None of these are returned heer We are too low by a great deale if we think to finde it among men Quae fecit mihi DEVS It was GOD that did it An houre of that day was the houre of the power of darknesse but the whole day it selfe is sayd heer plainly was the day of the wrath of GOD. GOD was a doer in it wherewith GOD hath afflicted me GOD 's wrath GOD afflicteth some in Mercie and others in Wrath. This was in his wrath In his wrath GOD is not alike to all Some he afflicteth in his more gentle and milde others in his fierce wrath This was in the verie fiercenesse of his wrath His Sufferings his Sweat and Crie shew as much They could not come but from a wrath Si fuerit sicut For we are not past Non sicut no not here in this part it followeth us still and will not leave us in any point not to the end The Cause then in GOD was wrath What caused this wrath GOD is not wroth Sinâe but with sinne Nor grievously wroth but with grievous sinne And in CHRIST there was no grievous sinne Nay no sinne at all Not His. GOD did it the text is plaine And in his fierce wrath he did it For what cause Ioh. 18 22. For GOD forbid GOD should do as did Annas the high Priest Gen. 18 25. cause him to be smitten without cause GOD forbid saith Abraham the Iudge of the World should doe wrong to any To any but specially to his owne Sonne That his Sonne of whom with thundering voice from Heaven he testifieth all his joy and delight were in him in him only He was well pleased And how then could his wrath wax hot to doe all this unto him There is no way to preserve GOD 's Iustice and CHRIST 's Innocencie both but to say as the Angell said of him to the Prophet Daniel The MESSIAS shall be slaine Dan. 9.26 ãâã ãâã ãâã ãâã ãâã ve-en-lo shall be slain but not for himself Not for himselfe But oâher mens for whom then For some others He took upon
their behaviour it might seeme a may-game Their shouâing and out-cries their harrying of him about from Annas to Caiaphas from him to Pilate from Pilate to Herod and from him to Pilate again One while in purple Pilate's suit another-while in white Herod's livery Nipping him by the cheekes and pulling off his haire blindfolding Him and buffeting Him bowing to Him in derision and then spitting in his face was as if they had had not the LORD of glorie but some idiot or dizard in hand Died Abner as a foole dyeth 2. Sam. 3.33 saith David of Abner in great regrett ô no. Sure our blessed SAVIOVR so died and that he so died doth aequall nay surpasse even the worst of his torments Yet this shame also He despised of being in formâ Iudibrij Is there any âorse yet There is For though contempt be bad yet despight is beyond it as farre as earnest is beyond sport that was sport this was malice Despight I call it when in the middst of his miserie in the very depth of all his distresse they vouchsafed him not the least compassion but as if he had been the most odious wretched Caitive and abject oâ men the very out-cast of Heaven and Earth stood staring and gaping upon him wagging their heads writhing their mouâhes yea blearing out their tongues rayling on him and reviling him scoffing at him and scorning him yea in the very time of his Prayers deriding him even in his most mournefull complaint and crie for the verie anguish of his Spirite These vile indignities these shamefull villanies so void of all humanitie so full of all despight I make no question entred into his soule deeper then either naile or speare did into his bodie Yet all this he despised to be in foâmâ reprobi Men hid their faces at this nay to see this sight the Sunne was darkened drew back his light the earth trembled ran one part from the other the powers of Heaven were moved Is this all No all this is but Scandalum there is a greater yet remaining then scandalum and that is maledictum Crucis That the death he died was not only servile scandalous opprobrious odious but even execrable and accursed Of men held so For as if he had been a verie reprobate in his extreame drought they denied him a drop of water never denied to any but to the damned in hell and instead of it offered him vinegar in a spoonge and that in the very pangs of death as one for whom nothing was evill ânough All this is but man and man is but man his glorie is shame oftentimes and his shame glorie But what GOD curseth that is cursed indeed And this death was cursed by GOD Himselfe His oâne mouth as the Apostle deduceth Galath 3. â3 When all is sayd we can say this this is the hardest point of his shame and the highest point of his love in bearing it CHRISTVS factus est maledictum The shame of a cursed death cursed by GOD is a shame beyond all shames and he that can despise it may well say consummatum est there is no greater left for him to despise O what contempt was powred vpon him O how was he in all these despised Yet he despised them all and despised to be despised in them all The highest humilitie Spernere Se sperni these so many waies spernere Sesperni So have we now the Crosse ãâã ãâã ãâã ãâã ãâã the two maine barres of it 1 Paine and 2 Shame And either of these againe a Crosse of it selfe and that double 1 outward and 2 inward Paine bloody cruell dolorous and enduring Paine He endured Shame servile scandalous opprobrious odious Shame He despised And beside these an internall Crosse the passion of Gethsemane and an internall shame the Curse it selfe of the Crosse Maledictum Crucis Of these he endured the one the other he despised 3. Quo animo These all these and yet there remaineth a greater then all these even Quo animo with what mind what having in his mind or setting before his eyes he did and suffered all this That he did it not utcunque but proposito sibi with an eye to somewhat he aimed at We handle this point last it standeth first in the Verse And sure if this as a figure stand not first the other two are but Ciphers with it of value nothing without it To endure all this is very much howsoever it were So to endure it as to make no reckoning of it to despise it is more strange then all the rest Sure the shame was great how could he make so small accompt of it and the Crosse heavie how could he sett it so light They could not choose but pinch him and that extreamly and how then could he indure and so indure that he despised them It is the third point and in it is adeps arietis the fatt of Rammes the marrow of the Sacrifice even the good heart the free forward minde the cheerfull affection wherewith he did all this There be but two senses to take this ãâã ãâã ãâã ãâã ãâã in Neither amisse both very good take whither you will Love is in both and Love in a high measure ãâã ãâã ãâã ãâã ãâã even either Pro or Prae Pro instead or Prae in comparison ãâã ãâã ãâã ãâã ãâã pro instead of the joy sett before him What joy was that ãâã ãâã ãâã ãâã ãâã saith Saint Chrysostome for he was in the joyes of Heaven there he was and there he might have held him Nothing did or could force him to come thence and to come hither thus to be entreated Nothing but Sic dilexit ãâ¦ã or Propter nimiam charitatem quà dilexit nos but for it Yet was he content being in the forme of GOD ãâã ãâã ãâã ãâã ãâã instead of it thus to transforme Phi. 2 6. yea to deforme himselfe into the shape of a servant a felon a foole nay of a Caitive accursed Content to lay downe his crowne of glorie and ãâã ãâã ãâã ãâã ãâã instead of it to weare a crowne of thornes Content what we shun by all meanes that to endure losse of life what we make so great a matter of that to despise losse of honour All this with the losse of that joy and that honour he enjoyed in heaven another manner joy and Honour then any we have heere ãâã ãâã ãâã ãâã ãâã for this or instead of this But the other sense is more praised ãâã ãâã ãâã ãâã ãâã Prae in comparison For indeed the joy he left in heaven was rather ãâã ãâã ãâã ãâã ãâã then ãâã ãâã ãâã ãâã ãâã joy wherin he did already sit then joy sett before him Vpon which ground ãâã ãâã ãâã ãâã ãâã they turne Prae and that better as they suppose For that is in comparison of a certaine joy which He comparing with the Crosse and shame and all chose rather to go through them all then to goe without it And can there
ãâã ãâã ãâã in another ãâã ãâã ãâã ãâã ãâã in another ãâã ãâã ãâã ãâã ãâã mercy rich exceeding Eph. 2.7 Eph. 1.8 1. Tim. 1.14 grace overabounding nay grace superfluous for so is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 deliciaruÌ 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 â Of our ãâ¦ã 1. The duty ãâ¦ã 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
flesh the like wrought in us by his Spirit It is a Maxime or maine ground in all the Fathers that such an accompt must be The former what CHRIST hath wrought for us Deus reputat nobis GOD accompteth to us For the latter what CHRIST hath wrought in us Reputate vos we must accompt to GOD. And that is Similiter vos that we fashion our selves like him Like him in as many points as we may but namely and expresly in these two here sett downe 1 In dying to sinne 2 In living unto GOD in these two first and then secondly in doing both these ãâã ãâã ãâã ãâã ãâã but once for all 1. In dying to sinne Eph. 5.1 1. Pet. 2.21 Like him in these two 1 In His dying For He died not onely to offer a Sacrifice for us saith Saint Paul but also to leave an example to us saith Saint Peter That example are we to be like 2 In His rising For He arose not onely that we might be regenerated to a lively hope 1. Pet. 1.3 saith Saint Peter but also that we might be grafted into the similitude of His Resurrection saith Saint Paul a little before in the fifth verse of this very Chapter That Similitude are we to resemble So have we the exemplarie part of both these wherevnto we are to frame our Similiter vos He died to sinne there is our paterne Our first accompt must be Compt your selves dead to sinne And that we do when there is neither action nor affection nor any signe of life in us toward sinne no more then in a dead bodie when as men crucified which is not onely his death but the kind of his death too we neither moove hand nor stirr foot toward it both are nayled downe fast In a word to die to sinne with Saint Paul heer is to ceasse from sinne with S. Peter 1. Pet. 4.1 To ceasse from sinne I say understanding by sin not from sin altogither that is a higher perfection then this life will beare but as the Apostle expoundeth himselfe in the very next words Verse 12. Ne regnet peccatum that is from the dominion of sinne to ceasse For till we be free from death it selfe which in this life we are not we shall not be free from sinne altogither onely we may come thus farr ne regnet that sinne reigne not weare not a crown fit not in a throne hold no Parliaments within us give us no lawes in a word as in the fourth verse before that we serve it not To dye to the dominion of sinne that by the grace of GOD we may and that we must accompt for He liveth to GOD. There is our similitude of His resurrection â In living to GOD. our second accompt must be Compt your selves living unto GOD. Now how that is he hath already told us in the fourth verse even to walke in newnesse of life To walke is to move moving is a vitall action and argueth life But it must not be any life our oâd will not serve it must be a new life we must not returne backe to our former course but passe over to another new conversation And in a word as before to live to GOD with Saint Paule heer is to live secundùm Deum according to GOD in the spirit with Saint Peter 1. Peter 4.6 And then live we according to Him when His will is our law His word our rule His Sonnes life our example His Spirit rather then our owne soule the guide of our actions Thus shall we be grafted into the similitude of his Resurrection Now this similitude of the resurrection calleth to my minde another similitude of the resurrection in this life too which I finde in Scripture mentioned it fitteth us well it will not be amisse to remember you of it by the way it wil make us the better willing to enter into this accompt At the time that Isaac should have been offered by his Father Isaac was not slaine Gen. 22.7 very neere it he was there was fire and there was a knife and he was appointed readie to be a Sacrifice Of which case of his the Apostle in the mention of his Father Abraham's faith Heb. 11. Abraham saith he by faith ãâã ãâã ãâã ãâã ãâã Heb. 11.19 made full accompt if Isaac had beene slaine GOD was able to raise him from the dead And even from the dead GOD raised him and his Father received him ãâã ãâã ãâã ãâã ãâã in a certaine similitude or after a sort Marke that well Raising Isaac from imminent danger of present death is with the Apostle a kind of resurrection And if it be so and if the Holy Ghost warrant us to call that a kind of resurrection how can we but on this day the Day of the Resurrection call to minde and withall render vnto GOD our vnfeigned thankes and praise for our late resurrection ãâã ãâã ãâã ãâã ãâã for our kind of resurrection He not long since vouchsafed us Our case was Isaac's case without doubt there was fire and in stead of a knife there was powder enough and we were designed all of us and even ready to be sacrificed even Abraham Isaac and all Certainely if Isaac's were ours was a kind of resurrection and we so to acknowledge it We were as neere as he we were not onely within the Dominion but within the Verge nay even within the very gates of death From thence hath GOD raised us and given us this yeare this similitude of the resurrection that we might this day of the Resurrection of His SONNE present him with this in the Text of rising to a new course of life And now to returne to our fashioning our selves like to Him in these As there is a death naturall and a death civill so is there a death morall both in Philosophie and in Divinitie and if a death then consequently a resurrection too Every great and notable change of our course of life whereby we are not now any longer the same men that before we were be it from worse to better or from better to worse is a morall death A morall death to that we change from and a morall resurrection to that we change to If we change to the better that is sinn's death if we alter to the worse that is sinn's resurrection when we commit sinne we die we are dead in sinne when we repent we revive againe when we repent our selves of our repenting and relapse back then sinne riseth againe from the dead and so toties quoties And even upon these two as two hinges turneth our whole life All our life is spent in one of them Now then that we be not all our life long thus off and on fast or loose â And that once for all in docke out nettle and in nettle out docke it will behoove us once more yet to looke backe upon our similiter vos even upon the word ãâã ãâã ãâã ãâã ãâã semel
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 ãâã 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 ânce we might come to this No more deaths no more resurrections but one that we might ânce 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 ãâã ãâã ãâã ãâã ãâã steddie Ephes. 3.17 1. Cor. 15. vlt. and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 râll 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 ãâã ouâ selâes that we receive it not in vaine the Holy Ghost by waies to flesh ãâ¦ã vnknowne inspiring it as a breath distilling it as a dew deriving it as a secret inflâence into the soule For if Philosophie grant an invisible operation in us to the câlestiall bodies much better may we yeeld it to His aeternall Spirit whereby ãâã 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
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 thât 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
is never kindly till then They define solicitie shortly Never kindly till then to be nothing els but Pax desiderij For give the desire perfect peace and no more needs to make us happy Desire hath no rest and will let us have none till it have what it would and till the Resurrection that will not be 1. Pax pressura our SAVIOVR opposeth Chap. 16. Chap 16.33 If we be pinched with any want Desire hath no peace 2. Let us want nothing if it were possible No peace yet Pax Scandalum the Psalmist opposeth Psal 119 16â When we have what we would somewhat commeth to us we would not somewhat thwarts us Till non est eis scandalum till that be had away desire hath no peace 3. Let that be had away yet a new warre there commeth Peace and feare are heere opposed We are well neither pressura nor Scandalum but we feare tolletur a vobis that it will not hold or we shall not hold The last enemie will not let us be quiet Till he be overcome our desire hath no perfect peace That will not be till the Resurrection But then it is Pax plena pura perpetua full without want pure without mixture of offensive matter and perpetuall without all feare of forgoing of tolletur a vobis And that is pax desiderij and that is perfâct fâlicitie The state of the Resurrection and the wish of the Resurrection day Thus we see good it is and fit it is It remaines we see What it is What 2 What peace peace When we speake of Peace the nature of the word leadeth us to aske With whom And they be diverse But as diverse as they be it must be vnderstood of all though of someone more especially then the rest There is a peace aboue us in heaven with GOD that first 1 Peace witâ GOD. They were wrong heere their feare ran all upon the Iewes It should have looked higher The Iewes they kept out with shutting their doores Against GOD no doore can be shut First peace with Him and with Him they have peace to whom CHRIST saith Pax vobis There is another peace within us in sinu with our heart For 2 With our ownâ hâarts betweene our spirit and our flesh there is in manner of a Warre The lusts of the fââsh even Militant wage Warre saith Saint Peter against the soule And 1 Pet. 2.11 where there is a warre there is a peace too This is peace with feare heere Which warre is sometime so fearefull as men to riâd themselves of it ridd themselves of life and all Conclude a peace there This followeth of the first If all be well above all is well within There is a peace without us in earth with men with all men 3 With all men The Apostle warrants it peace with the Iewes heere and all I will never feare to make civill peace a part of CHRIST 's wish nor of his Beati Pacifici neither Matt. 5.9 He will be no worse at Easter then at Christ-masse He was at this His second then at that his first birth Then Ianus was shut and peace over all the world Târtullâan Apolâg Oâbem pacatum was ever a clause in the prayers of the Primitive Church that the World might be quiet Yet is not this the peace of CHRIST 's principall entendment but their peace 4 Among themsâlâes to whom CHRIST spake Pax Discipulorum Pax vobis intervos Peace among them or betweene themselves It was the ointment on AARON'S head AARON that had the care of the Chuâch It was the dew that fell upon SION SION Pââl 133.2 the place where the Temple stood The peace of Ierusalem that it may be once Psal 122.3 as a citie at vnitie within it selfe The primitive peace that the multitude of Beleevers may be of one heart and one minde All the rest depend upon our peace with GOD and Act. 4 32. our peace with Him upon this a Marke 9.50 Phi. 4.9 Pacem habete inter vos and Deus pacis erit vobiscum The peace of Ierusalem b Psa 122.6 they shall prosper that love it saith David c Pro. 12.20 Ioy shall be to them that counscile it saith Salomon d Matt. 5.9 Blâssed shall they be that make it saith CHRIST How great a reward should he finde in heaven how glorious a name should he leave on earth that could bring this to passe 1 Peace Christ 's wâsh This is CHRIST 's wish And what is become of it If we looke upon the Christian world we see it not it is gone as if CHRIST had never wished it Betweene Iehu and Ieroboam Salomon's feed went to wracke Iehu his proceedings like his chariot wheeles headlong and violent But Iehu is but a brunt too violent to last long Ieroboam is more dangerous who makes it his wisedome to keepe up a Schisme in Religion they shall sway both parts more easily GOD forbid we should ever thinke Ieroboam wiser then Salomon If peace were not a wise thing Matt. 12.42 Mat. 9.50 the Wisest man's name should not have beene Salomon A greater then Salomon would never have said Habete salem Pacem If you have any salt you will have peace Sure when the Disciples lost their peace they lost their wisedome Their wisedome and their strength both They were stronger by congregatis then by clausis foribus more safe by their being together then any door could make them It is as CHRIST told us Luk. 10. where He prescribes this forme of salutation it speeds or it misses thereafter as it meets with the Sonne of peace Speeds if it finde him Luk. 10·5 6 if not comes backe againe and takes no place Well though it doe not we must still hold us to CHRIST 's Wish and when all failes still there must be Votum pacis in corde though enmitie in the act yet peace in the heart still Still it must hold Amicus ut non alter Inimicus ut non idem friends as if never otherwise Enemies as if not ever so Quasi torrens bellum warre like a land-flood that will be drie againe Quasi fluvius pax Peace as a river never drie but to runne stil and ever But yet many times we aske and have not because we aske not aright saith Saint Iames Iam. 4â3 We know not the things that belong to our Peace we erre in the order manner site place or time 1. The order of it first wished The Order which helpeth much first it is first Primum ante omnia Capuâ fidei the prime of His wishes No sooner borne but Pax in terris No sooner risen but Pax vobis Apertio labiorum the very opening of his lipps was with these words The first words at the first meeting On the very first day It is a signe it is so in His heart That which most greeveth us we first complaine
It is well knowen it is the proper word for rising and not standing The LXX so turne it not ãâã ãâã ãâã ãâã ãâã shall stand but ãâã ãâã ãâã ãâã ãâã shall rise againe The Fathers so read it Nec dum natus erat Dominus saith Saint Hierome Athleta Ecclesiae Redemptorem suum videt a mortuis resurgentem He was not yet borne and the Churche's champion Iob saw his Redeemer rising from the dead Victurum me certâ fide credo Liberâ voce profiteor quia Redemptor meus resurget qui inter impiorum manus occubuit with assured faith I beleeve and with free courage confesse that rise I shall inasmuch as my Redeemer shall rise who is to dye by the hands of wicked men saith Gregorie upon these very words Rise againe then shall our Redeemer from the dead There he was then or he could not rise thence How came he there So that heere is His death implyed evidently that brought him thither Rise he cannot except first he fall Fall therefore he must and be layd up in the earth before he can rise from thence againe Specially seeing we finde him first alive in the fore-part of the verse and then rise againe in the latter For how can that be vnlesse death come betweene Yea the Fathers goe further and from the words carne mea set downe the very state of his death In my flesh that is say they such flesh as mine rent and torne As to say true betweene CHRIST 's flesh when Pilate shewed Him with Ecce Homo Ioh. 19.5 and Iob's no great odds Vnum in toto corpore vulnus One resembled somewhat the other scarse any skinne left on Him no more then Iob postquam pellem meam contriverunt might CHRIST as truly say In his case he saw Him brought to the dust and thence he seeth Him rising againe and so now it is Easter day with Iob. For this Text this day was fulfilled Then He rose againe and rising shewed Himselfe a perfect Redeemer Then for till then though the price were payd nothing was seene to come backe Now His soule was not left in hell Psal. 16.10 Act. 2.31.13.35 and so that came backe Nor His flesh to see corruption and so that came backe And having thus with a mighty hand redeemed and raised Himselfe He is able to doe as much for us Quam in Se ostendit in me facturus est saith Gregorie Exemplo hîc monstravit quòd promisit in praemio What He shewed in himselfe He will performe in us and what we see now in this example then we shall feele in our owne reward But thus have we in this verse comprised His Person His two natures God-head and Man-hood His Office His Death and his Resurrection and his Second comming for at his first Iob saw Him not as Simeon but at His second shall What would we more with a little helpe one might make up a full Creed IOB'S owne resurrection Very well then on He goeth and out of this Scio quòd Redemptor he inferreth Scio quòd ego arguing from His Redeemer to himselfe Eâdem catenâ revincta est CHRISTI resurrectio nostra One chaine they ate linked with His and ours you cannot stirre one end but the other moveth with it The sinewes of which reason are in this that the Redeemer doth but represent the person of the redeemed For a Redeemer is res propter alium all he doth is for another Lives not dyes not rises not to or for himselfe but to or for others him or them he vndertakes for His life death resurrection theirs and the consequence so good Scio quòd ille quòd ego So there is no error in reading as we doe in our Office of the dead I shall rise againe at the last Though it be the third person in the Text the first is as infallibly deduced by consequence as if it were there expresly set downe as sure as He shall rise so sure He shall raise for to that end is He a Redeemer The Benefit We see the coherence let us see the Benefit which standeth of these foure points First He shall see GOD Secondly See Him in his flesh and with his eyes Thirdly in the same flâsh and with the same eyes and no other Fourthly and he shall see Him sibi for his owne good and benefit and all this non obstante the case he was in which gave but small likely-hood of it The first and maine benefit His Redeemer will raise him to is to see GOD. That Videbo Deum 1. I shall see GOD. he lost when he became aliened that he recovers being redeemed Heere beginns all miserie to be cast out of His presence heere all happinesse to be restored to the light of His countenance Visio Dei all along the Scriptures is made our chiefe good and our felicitie still set forth vnder that terme In Thy presence Psal. 16.11 Ioh. 14 8. is the fullnesse of ioy saith the Psalme Ostende nobis Patrem sufficit and we will never desire more A conjecture we may have of the glorie of this sight from Moses he saw Him and not His face neither and that but at a glimpse and but as He passed by yet Exod. 33.22.23 got he so glorious a brightnesse in his countenance he was faine to be veiled no eye could endure to behold Him And a like coniecture of the joy by the transffiguration they did but looke up at it they desired never to be any where but there Matt. 17.2 never to see any sight but that so were they ravished with the beholding of it See GOD and so he may in spirit as do the soules of the righteous departed 2. Vidâbo in Carne See him in my flâsh it skils not for the flesh Yes see him in the flesh That as proper to this text and this day which offers more grace This day CHRIST rose in the flesh and this Text is we shall see Him in the flesh It is meet the flesh partake the redemption wrought in the flesh and He be seen of flesh that was seen in the flesh He will doe it for the flesh it is now His nature no lesse then the God-head He will not forgett it we may be sure It were hard the Redeemer should be in the flesh and the flesh never the better for it For the soule is but halfe though the better half yet but half 1. Reason and the redeeming it is but a half redemption and if but half then unperfect And our Redeemer is GOD and GOD 's workes are all perfect if He redeem He doth it not by halves His redemption is a compleat redemption certainly But so it is not except He redeem the whole man Soule Flesh and all his soule from hell his flesh from the grave both to see GOD. His redemption is unperfect till it extend so farr Therfore at His comming againe they are willed to
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 Templââoc 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 acâes under goat skinns His the true the Marble the Cedar-Temple inâenâ 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 Tâââle or ãâ¦ã 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 Tâmple 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
any evill at all least of all that but that out of the evill He was hable hable and willing both to draw a farre greater good Greater for good I say then that was for evill And that was Solutionem peccati ex Solutione Templi For we are not to thinke that He would thus downe with it and up with it againe onely to shew them feats and tricks as it were to be wondred at and for no other end No the end was the destroying of sinne by the destroying this Temple It went hard Et vae tibi atrocitas peccati nostri and woe to the heynousnesse of our sinnes for the dissolving whereof neither the Priest might be suffered to live nor the Temple to stand but the Priest be slaine and the Temple be pulled downe Priest and Temple and all be destroyed But sinne was so riveted into our Nature And againe our Nature so incorporate into His as no dissolving the one without the dissolution of the other No way to over-whelme sinne quite but by the fall of this Temple The ruine of it like that of Samson's That the destruction of the Philistines this Iudic. 16.30 the dissolving of all the workes of the Divell It is Saint Iohn's owne terme 1. Ioh. 3.8 Vt Solveret opera Diaboli 2. But neither was this enough yet Neither would He for all this Permitted for another aâ good have at any hand let it goe downe but that withall He meant to have it up againe presently Never have said Solvite but with an Excitabo streight upon it which is a full amends so that the Temple loses nothing by the loosing The World with us hath seene a Solvite without any excitabo Downe with this but nothing raised in the stead But that is none of His Solvite without excitabo none of CHRIST ' s. We see with one breath He vndertakes it shall up againe and that in a short time There is amends for Solvite And so now with these two limitations vnder these two conditions 1 One of a greater good by it 2 the other of another as good or better in liew of it may Solvite be said permissivè and otherwise not by any warrant from CHRIST or from His example And thus you have heard what He saith Will ye now see what they did b Solvite the doing what became of this Solvite of His Solvite saith he and when time came they did it But he said Solvite that is loose and they cryed Crucifige at the time that is fasten fasten Him to the Crosse but that fastening was His loosing for it lost Him and cost Him his life Which was the Solutum est of this Solvite For indeed Solutum est Templum hoc this Temple of His bodie the spirit from the flesh the flesh from the bloud was loosed quite The roofe of it His head loosed with thornes the foundation His feet with nayles The side Isles as it were His hands both likewise And His bodie as the bodie of the Temple and His heart in the midst of his bodie as the Sanctum Sanctorum with the Speare Loosed all What He said they did and did it home Nay they went beyond their commission and did more then Solvere More then Solvite A thing may be loosed gently without any rigour They loosed Him not but rudely they rent and rived Him one part from another with all extremitie left not one piece of the continuum whole together With their whippes they loosed not but tore His skin and flesh all over with their hammers and nailes they did not Solvere but fodere His hands and feet With the wreath of thornes they loosed not but gâred His head round abouâ and with the Speare point rived the very heart of Him as if He had said to them Dilaâiate and not Solvite For as if it had come è laniena it was not Corpus Solutum but lacerum 1. Cor. 11.24 Matt. â6 â8 His bodie not loâsed but mangled and broken Corpus quod frangitur And His blood not easily let out but spilt and powred out Sanguis qui funditur even like water upon the ground Well is it turned Destroy It is more like a destruction then a soluâiân More then Solvite it was sure The Solvite of this Temple sensible Now will ye remember This was a Temple of flesh and bone not one of lime and stone Yet the ragged ruines of one of them demolished will pitie a mans heart to see them and make him say Alas poore stones What have these done yet the stones neither feele their beating downe nor see the deformed plight they lye in But He Sic solutus est vt se solvi sentiret the Solution of His skin flesh hands feet and head He was sensible of all He saw the deformitie He felt the paines of them all The Solvite of his Sweat So saw and so felt as with the very sight and sense before it came there befell Him another Solvite a strange one Solutus est in sudorem the orifices of the veines all over the texture of His bodie Luk. 22.44 were loosed and all His blood let loose that He was all over in a strange sweat stood full of great droppes of blood A Solvite never heard of nor read of but in Him onely The Solvite of the Veile And yet another Solvite For that Solvite Templum hoc might every way be true in all senses verified what time the Veile of His flesh rent that His soule was loosed and departed at the very same instant the Veile of the materiall Temple that split also in two Matt. 27.51 from the top to the bottome as it were for companie or in a sympathie with Him That it was literally true this Solvite and of the Temple that they meant And so two Solvite's of both Temples together at once The great Solvite at his Passion One more yet and I have done with Solvite and that is a Solvite in a manner of all of the great Temple of heaven and earth For the very face of Heaven then all black and darke at noone day yet no Eclipse the Moone was at the full the Earth quaking Matt. 27.51.52 the stones renting the graves opening as they then did shewed plainely there was then toward some vniversall Solvite some great dissolution as the * Diââ Arâop Philosopher then said either of the frame of nature or of the GOD of nature Cast your eye thither looke upon that and there you shall see Solvite Templum hoc plainely and what it meanes And it had beene enough if they had had eny grace even to have pointed them to the time when this Solvite Templum hoc was fulfilled by them And this for both Solvite and Solutum est their part which was His passion by their Act. III. â Excitabo the saying Now to answer them two to Excitabo and Excitavit
away tel me where thou hast layd Him and I will fetch Him Him Him and Him and never names Him or tells who He is This is Solaecismus amoris an irregular speech but love's owne dialect Him is enough with love who knowes not who that is It supposes every body all the world bound to take notice of Him whom we looke for onely by saying Him though we never tell His name nor say a word more Amor quem ipse cogitat neminem putans ignorare The other is in her ego tollam If he would tell her where he had layd Him she would goe fetch Him that she would Alas poore woman she was not hable to lift Him There are more then one or two either allowed to the carrying of a corps Aâ for His it had more then an hundred pound weight of myrrhe and other odours upon it beside the poise of a dead body Ioh. 9.39 She could not doe it Well yet she would doe it though O mulier non mulier saith Origen for ego tollam seemes rather the speech of a Porter or of some lustie strong fellow at least then of a silly weake woman But love makes women more then women at least it makes them have ãâã ãâã ãâã ãâã ãâã the courage above the strength farr Never measures her own forces no burden too heavie no aââay too hard for love nihil crubescit nisi nomen difficultatis and is not ashamed of any thing but that any thing should be too hard or too heavie for it Affectus sine mensurâ virium propriarum Both these argue dilexit multùm And so now you have the full number of ten VER 16. IESVS saith to her Marie She turned her selfe and said to Him Rabboni that is to say Master Now magnes amoris amor Nothing so allures so drawes love to it Christ's second speech as doth love it selfe In CHRIST specially and in such in whom the same minde is For when her Lord saw there was no taking away His taking away from her all was in vaine neither men nor Angels nor Himselfe so long as He kept Himselfe Gardiner could get any thing of her but her Lord was gone He was taken away and that for the want of IESVS nothing but IESVS could yield her any comfort He is no longer hable to containe but even discloses Himselfe And discloses Himselfe by His voice For it should seeme before with His shape He had changed that also But now He speakes to her in His knowen voice in the wonted accent of it does but name her name Marie no more and that was enough That was as much to say Recognâsce à quo recognosceris she would at least take notice of Him Augustine that shewed He was no stranger by calling her by her name For whom we call by their names we take particular notice of So GOD sayes to Moses Te autem cognovi de nomine Exod. 33.17 Thou hast found grace in my sight and I know thee by thy name As GOD Moses So Christ Marie Magdalen And this indeed is the right way to know Christ to be knowen of Him first Gal. 4.9 the Apostle saith Now we have knowen GOD and then correcteth himselfe or rather have beene knowen of GOD. For till He know us we shall never know Him aright And now loe Christ is found found alive that was sought dead A cloud may be so thick we shall not see the Sunne through it The Sunne must scatter that cloud and then we may Heer is an example of it It is strange a thicke cloud of heavinesse had so covered her as see Him she could not through it this one word these two syllables Marie from His mouth scatters it all No sooner had His voice sounded in her eares but it drives away all the mist dries up her teares lightens her eyes that she knew Him straight and answeres Him with her wonted salutation Rabboni If it had lien in her power to have raised Him from the dead Her answer she would not have failed but done it I dare say Now it is done to her hands And with this all is turned out and in A new world now Away with sustulerunt His taking away is taken away quite For if His taking away were her sorrow Contrariorum contraria consequentia Si de sublato ploravit de suscitato exultavit we may be sure If sad for His death for His taking away then glad for His rising Augustine for His restoring againe Surely if she would have been glad but to have found but His dead body now she finds it and Him alive what was her joy how great may we think So that by this she saw Quid ploras was not asked her for nought that it was no impertinent question as it fell out Well now He that was thought lost is found againe and found not as He was sought for not a dead body but a living soule nay a quickening Spirit then And that might Mary Magdalen well say He shewed it 2. Cor. 15.45 for He quickned her and her Spirits that were as good as dead You thought you should have come to CHRIST 's Resurrection to day and so you do But not to His alone but even to Mary Magdalen's resurrection too For in very deed a kind of resurrection it was was wrought in her revived as it were and raised from a dead and drooping to a lively and cheerefull estate The Gardiner had done his part made her all greene on the suddaine And all this by a word of His mouth Such power is there in every word of His so easily are they called whom CHRIST will but speake to But by this we see when He would be made knowne to her after His rising He did choose to be made knowne by the eare rather then by the eye By hearing rather then by appearing Opens her eares first and her eyes after Her eyes were holden till her eares were opened ãâã 14. â6 Psal. 40.6 comes aures ãâã aperââsti mihi and that opens them With the Philosophers hearing is the sense of wisedome With us in divinitie it is the sense of faith So most ãâã CHRIST is the Word hearing then that sense is CHRIST 's sense vice quam visu more proper to the Word So sicut audivimus goes before Psal. 48.8 and then sic vidimus comes after In matters of faith the eare goes first ever and is of more use and to be trusted before the eye For in many caseâ faitâh ãâ¦ã sight faileth Psal. 95.7 Tâeir ãâã a good ãâã to come to the knowledge of Christ by Hodiè si vocem to heaâe ãâã voice Howbeit it is not the onely way There is another way to take noticâ of Him by besââs and we to take notice of it On this very day we have them both Foâ twisâ this day came Christ unknowne first and then knowen after To Marie Magdalen heer and to them at Emmaus Luc.
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 ãâã ãâã ãâã ãâã ãâã 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
fiftie dayes that the Law was given in Sinai The very same day doth the new Law heere goe out of Sion as the Prophet Esai foretold exibit de Sion Lex which is nothing els Esai 2.3 Iam. 2.8 but the promulgation of the Gospell The Royall Law as Saint Iames calleth it as given by CHRIST our King The other but by MOSES a servant And savoureth therefore of the Spirit of bondage the feare of Servants As this doeth of the Princely Spirit the Spirit of ingenuitie and adoption Psal. 51.12 Rom. 8.15 the Love of Children On the Feast of Pentecost then because then was given the Law of Christ written in our hearts by the Holy Ghost â The feast of beginning of Easter To this doeth CHRISOSTOME joine a second harmonie That as under the Law at this Feast they first put their sicle to the Corne Harvest in that Climate beginning with them in this Moneth the first fruicis whereof they offered at Easter and was called therefore by them Festum messis In like sort we see that this very day the Lord of the harvest so disposing it who not long before lifting up His eyes and looking en the regions round about saw them white readâ to the harveââ His first Worke-men Ioh. 4.35 the Apostle's did put in their first sicle into the great Harvest Cuius ager est Mundus Mat 13.38 whereof the world is the field and the severall furrowes of it Ver. 5. all the Nations under heaven On the feast of Pentecost then second because then begann the great Spirituall Harvest To these two doth * August epi. 119. Saint Augustine add a third taken out of the number in the very name of Pentecost The feast of Iubilâe and that is fiftie Which being all along the Law the number of the Iubilee which was the time of forgiving of debts and restoring men to their first estates it falleth fit with the proclaiming of the Gospell done presently heere in the 38. Verse of this Chapter which is an Act of GOD 's most gratious generall free pardon of all the sinnes of all the sinners in the world Cyrill Cal. 17. Psal. 104.30 And no lesse fit falleth it for our Restitution whereunto Cyril applieth excellently the XXX Verse of the CIIII. Psal. Eâitte Spiritum tuum creabuntur renovabâs faciem terrae Shewing there was first an emission of the Spirit into man at his Creation Which beâng since choked with sinne and so come to nothing this day there is heer a second emission of the same Spirit into man fully to restore and renew him and in him the whole Masse of the Câeation On the day of Pentecost then last because therein is the true number and force of the true Iubilee This for the choise of the time II. The Manner The Number thus settled we descend to the second point of the Manner And first on their parts on whom the HOLY GHOST came 1. On their parts Their preparation how he found them framed and fitt to receive such a Guest It is called by the Fathers Parascene SPIRITVS The preparation as there was one for the Passeover so heere for Pentecost It is truly said by the Philosâpher That Aââus activoâum sunt in paâiente disposito if the patiânt be prepared aright the Agâât will have his worke both the sooner and the better And so consequently the Spirit in his comming if the parties to whom he commeth be made perspirable And this is three-fold set downe in these words I. They were all with onâ accord 2. They wâre all in one place A double Vnitie 1 Vnitie of minde so is ãâã ãâã ãâã ãâã ãâã or of hearts so is accord cordium 2 And secondly unitie of placâ 3. And thirdly these two dum complâreâtur Patiently expecting while the fiftie dayes were accomplished 1 They weââ all of one accârâ Vnitie is the first unitie of minde And for it take but any spirit that is to give life to a naturall body Can any spirit animate or give life to members dismembred unlesse they be first united and compact togither It cannot Vnitie must prepare the way to any spirit though but naturall A faire example we have in Ezekiel Chap. XXXVII A sort of scattered dead bones there lay They were to be revived Ezek. 37. â 8.9 First the bones came togither every bone to His bone then the sineâes grew and knitt them then the flâsh and skinne and câvered them and then when they were thus united then and not before called He for the Spirit from the foure winds to enter into them and to give them life No Spirit Not the ordinarie naturall Spirit will come but where there is a way made and prepared by acâord and unity of the body Now then take the Holy Ghost the Spirit of all spirits the third Person in Trinitie He is the very essentiall Vnitie Love and Love-knott of the two Persons the Fathâr and the Sonne even of GOD with GOD. And He is sent to be the union Lovâ and Love-knott of the two Natures united in CHRIST even of GOD with man And can we imagine that He will enter Essentiall unitie but where there is unitie The spirit of unitie but where there is unitie of spirit Verily there is not there cannot possible be a more proper and peculiar a more true and certaine disposition to make us meete for Him then the qualitie in us that is likest His nature and essence that is unanimitie Faith to the Word and Love to the spirit are the true Preparatives And there is not a greater barre a more fatale or forcible opposition to His entrie then discorde and dis-united mindes and such as are in the gall of bitternesse Act. 8.23 They can neither give nor receive the Holy Ghost Divisum est cor eorum iam iam interibunt saith the Prophet their heart is divided their accord is gone that Cârde is untwisted Hos. 10.2 they cannot live the Spirit is gone too And doe we mervaile that the Spirit doth scarsely pant in us that we sing and say Come Holy Ghost and yet He commeth no faster Why The Day of Pentecost is come and we are not all of one accord Accord is wanting The very first point is wanting to make us meete for His comming Sure His after-comming will be like to His first to them that are and not to any but them that are of one accord And who shall make us of one accord High shall be his reward in heaven and happy his remembrance on earth that shall be the meanes to restore this accord to the Church that once we may keepe a true and perfect Peâtââost like this heere Erant omnes unanimiter I passe to the second But suppose we were of one accorde is not that enough May we not spare this other of one place If our mindes be one for the place it skills not 2 In one place it
the sense of love The eare that is the ground of the word which is audible the eye which is the ground of the Sacraments which are visible To the eare in a noise To the eye in a shew A noise of a mighty Wind. A shew of fiery Tongues The noise serving as a Trumpett to awake the World and give them warning He was come The fiery Tongues as so many Lights to shew them and to lett them see the Day of that their visitation To beginne with the first There came a sound Which very soând is to shew There came a sound that the Spirit whereof it is the forerunner is no dumbe spirit but vocall And so it is the sound thereof is not onely gone into all lands but hath beene heard Rom. 10 18. in all ages before the flood it sounded in a Iud 14. ENOCH a Prophet and b 2 Pet. 2.5 NOE a Preacher of righteousnesse All the Law long it sounded in them by whom c Chap. 15.21 MOSES was preached every Sabboth day The very beginning of the Gospell was with a sound d Mat. 3.3 Vox clementis and but for this sound S. PAVL knoweth not how we should do e Rom. 10.14 How should they beleeve saith he in Him of whom they have not heard and without a sound there is no hearing But we shall come to this againe in the apparition of the tongues There came a sound and not any sound it will not be amisse A sound Echo-wise to weigh what kind of sound is expressed in the word here used ãâã ãâã ãâã ãâã ãâã you know what sound an Echo is a sound at the second hand a sound at the rebound Verbum DOMINI venit ad nos The word of the LORD commeth to us there is the first sound To us and ours is but the Echo the reflection of it to you GOD 's first and then ours second For if it come from us directly and not from Him to us first and from us then to you echo-wise it is to be suspected A sound it may be the HOLY GHOST commeth not with it His fererunner it is not for that is ãâã ãâã ãâã ãâã ãâã There came a sound and it was the sound of a wind and this too very fitly For the Wind which is heer the type of the HOLY GHOST of all the creatures A sound of a Wind. doth best expresse it 1. For first of all bodily things it is the least bodily and commeth neerest to the nature of a spirit invisible as it is 2. And secondly quicke and active as the spirit is Of the Wind it is said Vsque adeo agit ut nisi agat non sit so active it is as no stirring the ayre no action no wind even so no operation no spirit So like as both have but one name nay all three but one 1 The wind in the wide world 2 the breath in our bodies 3 and the Spirit in the mysticall Bodie the Church and much adoe we have to distinguish them in many places they be taken so one for an other Now this Wind that came and made this sound is heer described with foure properties 2 It fell sodainly 2 It was mighty or violent 3 It came from heaven 1. It came sodenly 4 It filled that place where they sate that place and no other Of which the two first are ordinarie and like the wind common 1 To be sodaine 2 and to be violent The other two not so but dislike 3 To come from heaven 4 and to keep it selfe within one place and that of no great compasse It fell sodainly ãâã ãâã ãâã ãâã ãâã so doth the wind A wind 1 That camâ soâainly It riseth oftentimes in the middest of a calme giveth no warning but rusheth up of a sodaine and even so doth the SPIRIT For that commeth not by observation neither saith our SAVIOVR a Luke 17.20 you can make no sett rules of it you must waite for it as well when it commeth not as when it comes b Esa. 65.1 Many times it is found of them that seek it not and therefore little account make of it and therefore little deserve it c 1. Sam. 10.10.16.13 Chap. 10.44 Cecidit super eum Spiritus is so common in both the Old and New Testament as we can make no doubt of this Which sheweth it falls sodainly it creeps not serpentis est serpere Commonly motions that come from the Serpent creep upon us but nescit tarda molimina Spiritus Sancti gratia saith AMEROSE d Psal. 147 15. Velociter currit sermo Ejus His Word runneth very swiftly and e Psal. 18.10 His Spirit commeth with the wings of the Wind. And therefore sodaine saith GREGORIE because things if they be not sodaine awake us not affect us not but Repentina valde mutant sodaine things start us and make us looke up And therefore sodaine saith he againe that men may learne not to despise present motions of grace though sodainely rising in them and though they can give no certaine reasoâ of them but take the Wind while it blâweth and the water while the Angell mooveth it as not knowing when it will or whether ever it will blow Againe or stirre any more It is ãâã ãâã ãâã ãâã ãâã it fell on a sodaine 2. A vehement Wind. It was a mighty or vehement wind The Wind is so and the Spirit is so both in this well sorted together Of the Wind it is a common observation that being nothing els but a puffe of aire the thinnest the poorest and to our seeming of the least force of all creatures yet groweth it to that violence and gathereth such strength as it f Psal. 48.7 rattâes togither the great ships of Tharsis as g 1. Reg 19.11 it rents and rives in sunder mountaines and rocks pulls up trees blowes downe huge piles of building hath most strange and wonderfull effects which our eyes have often seene and all this but a little thinne ayre And surely no lesse observable or admirable nay much more have been and are the operations of the SPIRIT Even presently after this this SPIRIT in a few poore weake and simple instruments GOD knoweth waxed so full and forcible as it h 2. Cor 10 4. cast downe strong holds brought into captivity many an exalting thought i 1. Ioh. 5.4 made a conquest of the whole world even then when it was bent fully in mayne opposition against it as it hath sett all men in a maze to consider how so poore a beginning should grow to such might that Wisdome and Learning and Might and Majestie and all have stooped unto it and all was but GOD 's k Luke 11.10 little finger all l 2 Thes. 2 8. the breath of His mouth Verily the Wind was never so vehement as the SPIRIT hath beene and is in His proceeding These two are common with the Wind and for these
foure parts as did the former For there appeared 1 Tongues 2 cloven 3 as it it were of fier 4 sitting upon each of them The tongue is the substantive and subiect of all the rest It is so And GOD can send from heaven no better thing nor the Divell from hell no worse thing then it 1 Tongues The best member we have saith the Prophet The worst member Psal. 108.1 Iam. 3.6 we have saith the Apostle Both as it is imployed The best if it be of GOD 's cleaving if it be of his lighting with the fire of heaven if it be one that will sitt still if cause be The worst if it come from thâ Divell's hands For he as in many other so in the sending of tongues striveth to be like GOD as knowing well they are every way as fitt instruments to worke mischiefe by as to doe good with There be tongues of Angels in 1. Cor. 13.1 and if of good Angels I make no doubt but of evill and so the Divell hath his tongues And he hath the art of cleaving He shewed it in the beginning when he made the Serpent linguam bisulcam a forked tongue to speake that which was contrarie to his knowledge and meaning Gen. 3.4 They should not die and as he did the Serpent's so he can doe others There is fier in hell as well as in heaven that we all know Onely in this they agree not but are unlike his tongues cannot sitt still but flie up and downe all over the world and spare neither Minister nor Magistrate no nor GOD himselfe Psal. 108.2 But if we shall say to our tongue as David did to his Awake up my glory that is make it the glory of all the rest of our members it can have no greater glorie then this to be the Organ of the Holy Ghost to set forth and sound abroad the knowledge of CHRIST to the glorie of GOD the Father And so vsed it is heavenly no time so heavenly as then in no service so heavenly as in that Not to inlarge this point further there is no new matter in it This heere of the Tongues is as that before of the sound both are to no other end but to admonish them of their Office whereto they heere received Ordination even to be Tongues to be trumpets of the Counsaile of GOD and of his Love to mankinde in sending His Sonne to save them Heere is winde to serve for breath and heere are Tongues now and what should let them to doe it Mar. 16.15 That which before they received in charge audibly Ite Praedicate the very same they heere receive visibly in this apparition which is after expounded thus Coeperunt loqui by vertue of these tongues they begann to speake â Cloven tongues Tongues and cloven tongues And that very cleaving of right necessarie use to the businesse intended For that of theirs was but one whole intire tongue that could speake but one poore language the Syrian they were bred in There was not a cleft in it So could they speake their mind to none but Syrians and by that meanes should the Gospell have beene shut up in one corner of the world ãâã ãâã ãâã ãâã ãâã is the goodnesse of all that is good even the imparting it to the good of the common To the end then this great good of the knowledge of the Gospell might be dispersed to many Nations even to every nation under heaven To that end clove He their tongues to make many tongues in one tongue to make one man to be able to speake to many men of many Countries to every one in his owne language If there must be a calling of the Gentiles they must have the tongues of the Gentiles wherewith to call them Chap. 20.21 If they were debters not onely to the Iewes but to the Graecians nay not onely to the Graecians but to the Barbarians too then must they have the tongues not onely of the Iewes but of the Graecians and of the Barbarians too to pay this debt Rom. 1.14 Mar. 16.15 to discharge the duty of Ite Praedicate to all And this was a speciall favour from GOD for the propagation of His Gospell farre and wide this division of tongues and it is by the ancient Writers all reckoned a plaine reversing of the curse of Babel by this blessing of Sion since they account it all one and so it is either as at the first for all men to speake one language or as heere one man speake all That is heere recovered that there was lost and they inabled for the building up of Sion in every nation to speake so as all might understand them of every nation But this withall we are to take with us that with their many tongues they spake one thing Rom. 15.6 Chap. 4.24 and that Vnivocè With one mouth Rom. 15.6 With one voice Chap. 4.24 With diverse tongues to vtter one and the same sense that is GOD 's cloven tongue that is the division of Sion serving to edification With one tongue aequivocè to utter diverse senses diverse meanings that is none of GOD 's it is the Serpent's forked tongue the very division of Babel and tendeth to nothing but confusion â Tongues aâ of fier Tongues cloven and as they bad beene of fire As they had beene to keep a difference in these as before in the Winde and to shew that they were not of our elâmentarie fier For it is added they satt upon them which they could not have done without some hurt without skorching them at least if it had beene such fier as is in our chimneys But it was ãâã as it were ours that is in shew earthly indeed coelestiall And as the Winde so the fier from heaven Exod. 3.2 of the nature of that in the III. of Exod. which made the bush burne and yet consumed it not Where first we are to observe againe the conjunction of the tongue and fire The seate of the tongue is in the head and the Head of the Church is Christ. Ephes. 1.22 The native place of heate the qualitie in us answering to this fire is the heart and the Heart of the Church is the Holy Ghost These two ioyne to this worke Christ to give the tongue the Holy Ghost to put fier into it For as in the body naturall the next the immediate instrument of the soule is heate whereby it worketh all the members over even so in the mysticall body a vigor there is like that of heate which we are willed to cherish to be a Rom. 12.11 fervent in the Spirit to b 1. Thess. 5.19 stirre and to c 2. Tim. 1.6 blow it up which is it that giveth efficacie to all the spirituall operations To expresse this qualitie it appeareth in the likenesse of this element even to shew there should be an efficacie or vigor in their doctrine resembling it Quòd igneus est illis
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 fillâth 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 sevââ 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 âumulans non inchoans nec novus opere sed dives laâgitate 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
redd hott that leaveth a marke behind Eccle. 12.11 that will never be gott out Enough I trust to serve them that do ãâã ãâã ãâã ãâã ãâã as their owne spirit from them that do ãâã ãâã ãâã ãâã ãâã as the Spirit of GOD giveth them and to stop their mouthes for ever that call it not speaking by the Spirit unlesse never a wise word be spoken So have we the Glosse of the tongues 1 The tongues themselves in coeperunt loqui 2 Cloven in linguis alijs 3 fitting in the Spirit 's sicut 4 Fire in ãâã ãâã ãâã ãâã ãâã the truth answering the type in every point shewing us what was in them and what they should be that hold their places able to speake more tongues then one to speake discreetly and to speake learnedly And now to draw to an end Let us returne to our Pentecost-duty The ApplicatioÌ to glorifie fâoâ for the HOLY GHOST thus sent these two wayes 1 As the Spirit within ââlling â As the tongues without uttering The tongues they are a peculiar to one kind of men though all now invade them and talke even too much Of them first Where the Apostle expoundeth that of the Psalme Going up on high Eph 4.8.11.12.13 He gave gifts into men he tells us what those Gifts were He gave some Apostles some Prophetts some Evangelists and he stayes not there but tells us that part of that gift were Pastors and Teachers whereof there were none at CHRIST 's Ascension but they were ordained after for the succeding ages Intending as it seemeth a part of our Pentecost all dutie should be not onely to give thankes for them He first sent on the very day but even for those He sent ever since and for those He still sendeth even in these dayes of ours To thank Him for the Apostles thank Him for the ancient Doctors and Fathers thank Him for those we have if we have any so much worth And are these the Gifts which CHRIST sent from on high was S. PAVL well advised Must we keep our Pentecost in thanksgiving for these Are they worth so much now Zach. 11.12 We would be loth to have the Prophet's way taken with us Zach. XI that it should be said to us as there it is If you so reckon of them indeed let us see the wages you ãâã but them at and when we shall see it is but eight pound a yeare and having once so much never to be capable of more may not then the Prophett's speech there well be taken up A goodly price these high Gifts are valued at by you And may not he justly in ãâã of Zacharie and such as he is send us a sort of foolish sheepheards and send us this seâslessenesse withall that speake they never so fondly so they speake all is well it shall serve our turne as well as the best of them all Sure if this be a part of our duty this day to praise GOD for them it is to be a part of our care too they may be such as we may justly praise GOD for Which whether we shal be likely to effeââ by some courses as of late have been offered that leave I to the weighing of your wise considerations But leaving this which is peculiar but to some let us returne to the HOLY SPIRIT common to all and how to be filled with it A point which importeth every one of us this day especially when first certaine it is we are not to content our selues as BERNARD well saith quibusvis angustijs with every small beginning and there to sticke sâill to think if we have never so small a breath of it and that but once in all our life that that is enough we may sitt us downe securely and take no more thought but relie upon that for that will do it but to aspire still as we may neerer and neerer to this measure heere and know that repleti sunt was not said for nothing Which how to do we may take some light from the text The two types He came in being bodily serve to teach us we are not to seek after meanes meerly spirituall for attaining it but trust as heer He visited these so will He us and that per signa corporea saith Chrysostome For had we been spirit and nothing els GOD could and would immediatly have inspired us that way but consisting of bodies also as we do it hath seemed to His Wisdome most agreeable to make bodily signes the meanes of conveying the graces of His Spirit into us And that now the rather ever since the Holy one Himself and fountaine of all holinesse CHRIST the Sonne of GOD partaketh of both bodie and Spirit 1. Tim. 4 4. is both Word and flesh Thus it is that by the word we are sanctified per linguam verbi patrem saith Chrysostome even by those tongues heer Ioh. XVII XVII But no lesse by His flesh and bodie Heb. X.X. And indeed this best answereth the terme filling which is proper to food et Spiritus est ultimum alimenti the uttermost perfection of nourishment In which respect He instituted Escam spiritualem 1. Cor. 10.3 Ioh 6.63 1. Cor. 12.13 spirituall food to that end so called spirituall not so much for that it is received spiritually as for that being so received it maketh us together with it to receive the Spirit even potare Spiritum it is the Apostle's owne word In a word our Pentecost is to be as these types heer were They were for both senses 1 The eare which is the sense of the word 2 and the eye which is the sense of the Sacrament visibile verbum so it is called Meant thereby that both these should ever go together as this day and as the type was so the truth should be And for our example we have themselves and their practice in this very Chapter who on this feast joined together the Word at the XIV and the breaking of bread at the XLII verse And so let us too and trust that by filling up the measure of both types we shall sett our selves in a good way to partake the fulfilling of His promise which is to be endued with power from above as they were at least in such sort as He knoweth meet for us Which Almightie GOD grant we may A SERMON PREACHED before the KING'S MAIESTIE AT White-Hall on the XXVII of May A. D. M D C X. being VVHIT-SVNDAY IOHN CHAP. XIV VER XV.XVI. Si diligitis Me mandata mea servate Et ego rogabo Patrem alium PARACLETVM dabit vobis ut maneat vobiscum in aeternum Jf ye love Me keepe my Commandements And J will pray the FATHER and He shall give you another COMFORTER that He may abide with you for ever THEY are CHRIST 's words to His Apostles they touch the comming of the Holy Ghost Of whose comming this Text is a promise A promise of a prayer to procure the Comforter sent them Which
mind If but ache come into a joint we know we have tried them and found them they are not hable to drive away the least paine from the least part And how then when sicknesse commeth and sorrow and the pangs of death what comfort in these Comfort Nay shall we not finde discomfort in the bitter remembrance of our intemperate using them and little regard of the true Comforter Shall we not finde them as Iob found his friends like winter-bâooks Iob. 6.15 16. full of raine in winter when no need of it when it raines continually but in Summer when need is not a drop in them So when our state of body and mind is that we can susteine our selves without it then perhapps some they yield but Iob 16.2 when sorrow seiseth on the heart then none at all In the end we shall say to them as he did miserable comforters are ye all Wherefore another Comforter we are to seeke that may give us ease in our disease of the minde and in the midst of all our sorrowes and sufferings make us ire gaudentes go away rejoycing No other will do it but this that when we have Him we need looke no further The other is likewise a difference of staying with us for ever For ever the weak poore comfort we have by the creatures heere such as it is we have no hold of it it stayes not not for ever nay not for any long time There be two degrees in it 1 Non in aeternum that is too plaine â Nay not manent nobiscum they stay not with us fugiunt a nobis they fly from us many times in a moment as Salomon's fire of thornes a blaze and out streight Nay if they would tarry with us would they not tire us Even Manna it selfe did it not grow lothsome Num. 11.6 Doe we not finde that when we are ready to starve for hunger and have meat to drive it away if we use it any while the meat is as yrksome as the hunger was and we are as hungry for hunger as ever we were for meat That we may not be cloyed we change them and even those we change them for within a while coy us as fast What shall we doe where shall we finde comfort aright Ever Per quod fastidio occurritur fastidium incurritur so that if they would tarry we must put them away the not tarrying of them with us that is the change of them is it that makes us hable to endure them Well then comfort us they cannot when we need it we must pray for Alium If they could they cannot stay not for any space much lesse for ever If they could their very stay would prove fastidious and yield us but discomfort Seeing then we cannot entreat them to stay with us and if we could in the evill day they could not stead us but then faile us soonest when our need is greatest Let us seeke for another that through sicknesse age and death may abide with us to all aeternitie and make us abide with Him in endlesse joy and comfort The Application to the Sacrament Such is this heere which CHRIST promised and His Father sent this day and which He will send if Christ will aske and Christ will aske if now we know the Covenant and see the Condition we will seale to the deed To a Covenant there is nothing more requisite then to put to the Scale And we know the Sacrament is the Seale of the new Covenant as it was of the old Thus by undertaking the duty He requireth we are entitled to the comfort which heere He promiseth Luk. 22.19 And doe this He would have us as is plaine by His Hoc facite And sure of all the times in our life when we settle our selves to prepare thitherwards we are in best termes of disposition to covenant with Him For if ever we be in state of love toward Him or toward one another then it is If ever troubled in Spirit that we have not kept His commandements better then it is If ever in a vowed purpose and preparation better to looke to it then it is Then therefore of all times most likely to gaine interest in the promise when we are best in case and come neerest to be hable to plead the condition Besides it was one speciall end why the Sacrament it selfe was ordained our comfort the Church so telleth us we so heare it read every time to us He hath ordained these Mysteries as pledges of His love and favour to our great and endlesse comfort The Father shall give you the Comforter Why He giveth Him we see How He giveth Him we see not The meanes for which He giveth Him is Christ His entreaty by his Word Heb. 12.24 in prayer by His flesh and blood in Sacrifice For His blood speakes not his voice onely These the meanes for which And the very same the meanes by which He giveth the Comforter by Christ the Word and by Christ's body and blood both In tongues it came but the tongue is not the instrument of Speech only but of tast we all know And even that note hath not escaped the Ancient Divines to shew there is not onely comfort by hearing the Word Psal. 34.8 1. Cor. 12.13 but we may also tast of His goodnesse how gracious He is and be made drinke of the Spirit That not onely by the letter we read and the word we heare but by the flesh we eat and the blood we drinke at His table we be made partakers of His Spirit and of the comfort of it By no more kindly way passeth His Spirit then by His flâsh and blood which are Vehicula Spiritus the proper carriages to conveigh it Corpus aptaevit sibi ut Spiritum aptaret tibi Christ fitted our body to Him that He might fitt his Spirit to us For so is the Spirit best fitted made remeable and best exhibited to us who consist of both This is sure where His flesh and blood are they are not exanimes spirit-lesse they are ãâã or without life His Spirit is with them Therefore was it ordained in those very elements which have both of them a comfortable operation in the heart of man One of them bread serving to strengthen it or make it strong Psal. 104.15 and comfort commeth of ãâã which is to make strong And the other wine to make it cheerefull or ând and is therefore willed to be ministred to them that mourne and are opprest with griefe And all this to shew that the same effect is wrought in the inward man by the holy Mysteries that is in the outward by the Elements that there the heart is established by grace and our soule endued with strength and our conscience made light and cheerfull that it faint not but evermore rejoice in His holy comfort To conclude where shall we find it if not heere where under one we finde CHRIST our Passe-over offered for us and the
humilitie The messenger of Sathan that was sent the Apostle to buffet him was of this nature and to no other end sent but to prevent this maladie In a word CHRIST must withdraw no remedie that we may grow humble and being humble the HOLY GHOST may come for He commeth to none Esay 57.15 1. Pet. 5.5 rests on none giveth grace to none but the humble So we see CHRIST may be and is even according to His spirituall presence withdrawne from some persons and for their good Christus abit ut Paracletus veniat and that many waies meet it is Psal. 108.6 it so should be This makes us say Go LORD Sett up thy selfe above the heavens and thy glory over all the earth III. Of Mitâam Eum â Eum the Person If He goe not the HOLY GHOST will not come But if CHRIST goe will He come shall we not be left to the wide world without both will the Comforter come He will for CHRIST will not faile but send Him If He take His body from our eyes He will send His Spirit into our hearts But sent He shall be heere is mittam Eum And so He did CHRIST sent Him and He came and in memorie of this Veniet mittam hold we this Day He did to them but will He also to us He will And shall we see fiery tongues That is not Christ's promise to send fierie tongues but Illum Him the Comforter And comfort it is we seeke It is not the tongues or fire we care for or will doe us good We conceive I trust after two manners He came as this day 1 One visible in tongues of fire that sat upon their heads 2 The other invisible by inward graces whereby He possessed their hearts The former was but for ceremonie at first the other is it the reall matter Illum Him And Him this day as well as that this day and ever He will not faile to send Alwaies we are to thinke His promise and his prayer were not for these onely but for all that should beleeve on Him by their word to the world's end Now this last point these two 1 mittam 2 Illum we are specially to looke to 1 Illum that â Spâritus sanctuâ CHRIST is gone once for all We have no hold now but of this promise I will send Him That we take heed we forgoe not Him and lose our part in the promise too A great part of the world is sure in this case Christ is gone and the Comforter is not sent Not this for I speake not of the world's comfort the rich man's Luk. 16. qui habebat hîc consolationem who had his comfort heere in good fare and braverie âuc 16.25 and all manner delights of the flesh flesh-comforts but this heere is Paracletus qui est Spiritus And because all Religions promise a Spirituall comfort it is said further Paracletus qui est Spiritus veritatis No Spirit of error but the Spirit of truth 2. ãâã And because all Christians though counterfeite claime an interest in Spiritus veritatis yet further it is added Paracletus qui est Spiritus sanctus He is no uncleane Spirit but one sanctifying and leading us into an holy and cleane life This is the true Comforter and none other that Christ promiseth to send Christ will send Him But that we mistake him not not unlesse we call for Him and be ready to entertaine Him For cletus is in Paracletus Of which let me tell you these three things It is the chiefe word of the Text and chiefe thing of the Feast It is translated Comforter that translation is but ad homines for their turne to whom he speakes for as their case was they needed that office of His most But the true force of the word Paracletus is Advocatus not the Nowne but the Participle one called to sent for invited to come upon what occasion or for what end soever it be For what end soever it be the person sent for is Paracletus properly pro eâ vice for that time and turne Advocatus But because the spirit of the world ruleth in this world the worldly affaires come thickest our affections in that kinde so many and oft it is come to passe that the Lawyer hath carried away the name of Advocatus from the rest and they growen to be the Paracleti of this world called for even from the Prince to the Peazant and consulted with none so often The Physitian he hath his time and turne of advocation to be a Paracletus too but nothing so oft as for Barnabas which is interpreted the sonne of consolation never Act. 4 3â till both Zenas the Lawyer and Luke the Physitian have given us over never called for but when it is too late But first from mittam Paracletum this we have Mittam Christ will send 1. Our dueây to câll for Him for Comfort but Paracletum if you send for Him Veniet come He will but not come unlesse called nor sent but sent for If we call him veniet He will come if we send for Him He will send Him That is our duty but what is our practise We misse in this first we call not for Him We finde no time for Him He is faine to call for us to ring a bell for us to send about to get us and then are we Advocati not He. When we send for Him He is Paracletus when He for us then we are and not He if we be that if we be Advocati and not rather avocati every trifling occasion being enough to call us away Thus we stumble at the very threshold and doe we yet mervaile if CHRIST send him not nor He come Men are sent for for some end and diverse are the ends thereafter as our need is 2. For counseile We send not for them onely when we are in heavÃnesse to comfort us but when we are in doubt to resolve us which is the second signification and so Paracletus is turned advocate or counselor 1. Ioh. 2.1 And the Holy Ghost looketh to be sent for for both for counseile as well as for consolation for both he is good for both Yea many are his uses and therefore he thinketh much to be sent for but for one as if He were good for nothing els If we be in doubt He is hable to resolve us if perplexed to advise and to guide if we know not how to frame our petition for us If we know not to teach if we forget to remember us And not onely one use as we phansie if we be out of heart to comfort us And because his uses be many his types are so a Io. 3.5 Water sometimes sometimes b Act. 2.3 fire One while c Io 3.8 winde one while d Io. 2.20 ointment and according to our severall wants we to send to him for fire to warme for winde to coole for water to clense us for oyle to
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 ãâã ãâã ãâã ãâã ãâã 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 Neâcio 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 yeâre 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 Asperâios 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 bâeed 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 âoth are res sacrae and sanctae also may be as they may be used but of themselves ãâã ââey are and from men Holy or from heaven they are not But this Spirit this ãâ¦ã from heaven Acts 2.2 not from our caves heer beneath And so you shall ãâ¦ã Do but marke the coasts whence and whither it bloweth the motive and the ãâã and you shall distinguish it streight For if from a secular reason if ãâ¦ã it may be virtus ab alââ it is not For example I do forbeare to sinne what is my motive Because as Micah saith it is against ãâ¦ã ãâ¦ã I shall incurre such a poenaltie be ãâã to such an ãâ¦ã It is ãâã but all this is but the Spirit of the ãâ¦ã of Westminster-Hall not out of the ãâ¦ã ãâ¦ã further to a ãâ¦ã Though there were no paenall law I forbeare to ãâ¦ã it is ãâ¦ã and so agâânât reason and ignominious and so ãâ¦ã yet because I shall thereby ãâã sââle for that it will barr me of heaven or be a meanes to bring me to ãâ¦ã the Heathen men tooke notice of both those places all this while this is ãâ¦ã the Spirit of the Philosophie schooles will teach no more then might be ãâ¦ã schoole of Tyrannus before Saint Paul over came in it It bloweth this ãâ¦ã Aristotle's Galerie not out of the sanctâarie yet C. Ver. 9. E ãâã non ãâ¦ã if with eye to GOD I forbeare because in so doing I shall offend ãâ¦ã evill against the rule of His Iustice the reverence and Majestie of His ãâ¦ã awfull regard of His Power the kinde respect of His Bounty and ãâ¦ã commeth from the sanctuarie this wind bloweth from heaven ãâã sanctus indeed ãâã the Line Againe looke to the Levell If it be Demetrius's end heer in ãâ¦ã estucquisitio nobis by this we have our advantage If it be theirs Ver. 25. Gen. 11.9 ãâ¦ã ââbis nomen so I shall make my name famous upon earth or any of that ãâ¦ã of the world sacer Spiritus not sanctus But if of our well doing ãâ¦ã the Center and His glorie the circumference we doe it not that our will ãâ¦ã done not our name but His be hallowed the act is holy and the spirit ãâ¦ã kind Otherwise philosophicall politique morall it may be ãâ¦ã religious holy it is not Our line and our levell or inducements or ãâ¦ã doings marke them what coast they come from and whither they bend ãâã easily conclude as before whither recepistis spiritum so heer whither ãâ¦ã sanctum or no. ând thus we know whither we have received But if we have not how then 3. If we have not received how to procure it ãâã may we by the grace of GOD so dispose our selves as we may receive ãâã And now we are come to the duety of the day For this is the day of His ãâã ãâã wayes are two 1 One that we lay no barrs to keepe Him from ãâ¦ã The other that we use all good meanes to allure Him to us ãâã that we fall not into Saint Stephen's challenge 1. The removing impediments that we * Act. 7.51 resist not the Holy ãâã and His comming And resist Him we doe if we lay any impediments in His ãâ¦ã if we remove them not As the manner is as they doe that draw the ãâã or open the Casements that would take in breath Of these I finde three of note quitt they must be all or no receiving ãâã ãâã and a chiefe one is Pride For the Holy Ghost will not a Esa. 57 15. rest 1. Pride but upon the ãâã saith Esay nor GOD give grace but to the humble saith Salomon b Pro. 3.34 That we ãâã pray to Him that giveth grace to the humble to give us the grace to be ãâ¦ã so we may be meete to receive Him For at his first comming He came as ãâ¦ã and did c Mat. 3.16 light upon Him that was himselfe d Mat. 11.29 humble and meeke like a Dove ãâ¦ã us to learne that lesson of him as that which will make us meete to ãâã Dove which He received whose qualities are like His of a meeke and ãâ¦ã which howsoever the world reckon of it 1. Pet. 3.4 is with GOD a thing much ãâ¦ã In the beginning the Spirit moved on the waters and at Baptisme it doth so And ãâ¦ã OVâ CHRIST speaking of the graces of the Spirit doth it Ioh. 7.39 in ãâ¦ã water and water we know will ever to the lowest place Pride then ãâ¦ã and humilitie a disposing meanes to the prime receiving the HOLY ãâ¦ã IT ãâ¦ã impediment is Carnalitie For spirituall and carnall are flatt opposite 2. Carnality ãâ¦ã est mandum est ãâã No holinesse without cleannesse So that the ãâ¦ã spirit must be cast out yet the Holy Ghost received 1. Ioh. 2.27 A cleane boxe it must ãâ¦ã âo hold ãâ¦ã The Dove lights on no carrion Into our Bodies 1. Cor. 6.19 ãâ¦ã He is to come as into a Stewes He will not And that which we said ãâ¦ã we heer repeate againe The Spirit in the beginning moved there ãâ¦ã againe and his gifts are as streames of water and water ãâ¦ã to poure our selves ãâ¦ã farre away from us ãâ¦ã Holy Ghost and that is the spirit in ãâ¦ã or malice or whatsoever ãâ¦ã whosoever are S. Peter saith plainly they ãâ¦ã the Holy Ghost Actâ 1 2â The Holy Ghost ãâ¦ã and in that forme given by CHRIST ãâ¦ã which is as it were the lives-breath ãâ¦ã and so is his signe Gen. 8.11 the Dove brought an Olive ãâ¦ã signe of love and amitie and so is His Office to shedd abroad ãâ¦ã that he received Rom. 5.5 if malice be not first of all voided ãâ¦ã heaven Actââ 13 Iam. 5.6 and S. Iame's fire from hell ãâ¦ã the other will not ãâã 2. The âsing the mâaâes ãâ¦ã 1 Pride 2 Iâst and 3 Malice and so a place made ãâ¦ã the spirit by all good meaneâ He loveth and as it were to gather ãâ¦ã To that and to get us to the place and to visit it oft where ãâ¦ã and that in as we find Num. XI XVI the doore
of the ãâã If any be sâirring 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 ãâã 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 1ââ Zac. 12 1â Being there it is but an easie lesson yet David thinks meet to teach it us by his ãâ¦ã et Spiritum attraxi To open our mouth and draw it in And that âpening ãâã by pââyer Zâeâarâe calleth it Spiritum precam the Spirit that ãâ¦ã 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 ãâ¦ã Himselfe Luke 11.13 that His Heavenly Father will give the Holy Ghost ãâã ãâã ãâã ãâã ãâã to them that will ãâã petition sâeke and fire âpen their mâuth and pray for it 2 The Word Then secondly looke how the Breath and the Voice in âaturalibus go together ãâã so do the Spirit and the Word in the practice of Religion The a ãâ¦ã 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. â5 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 Cârââlinâ 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 conâenient 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 ãâã ãâã ãâã ãâã ãâã to ãâã his religion by a little as it were upon a knive's point and was afraid to be a Christian ãâ¦ã too much a Christian. That ãâ¦ã effect that with the word the Spirit is not received as it ãâ¦ã gotten thân it is lost We should find this effect ãâ¦ã 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 heaâd ãâ¦ã He would speake in us ãâ¦ã When ãâ¦ã we might ãâã the other behind us Haec est viâ ãâ¦ã ãâ¦ã there heare ãâ¦ã Vpon which ãâ¦ã grounded the ãâ¦ã spirits which ãâ¦ã by the Antients to ãâ¦ã or meditation the ãâ¦ã it is that ãâ¦ã for want of this goe out againe streight for as fast as it is ãâ¦ã againe ãâã fast as the ãâ¦ã âowne it is picked up ãâ¦ã and so our receiving is in vaine the word and the Spirit are ãâ¦ã would keep together ãâ¦ã the word and the Spirit so the flesh and the Spirit go together 3. The Sacrament Not ãâ¦ã this flesh the flesh that was conceived by the Holy Ghost this is never ãâ¦ã Holy Ghost by whom it was conceived so that receive one and receive ãâ¦ã with this bloud there runneth still an arterie with plentie of Spirit in it ãâ¦ã that we eate there escam spiritualem a spirituall meat 1. Cor. 10.3.12.13 and that in that ãâ¦ã made drinke of the Spirit There is not onely impositio manuum but after ãâ¦ã mânus pâtting on of the hands but putting it into oââ hands Imâositio ãâ¦ã putting on of hands in Accepit panem calicem ând positio in âanus ãâ¦ã it into our hands in Accipite edite bibite And so we in case to receive ãâ¦ã bloâd Spirit and all if our selves be not in fault ãâ¦ã if we will invite the Spirit indeed and if each of these by it selfe in ãâã be thus effectuall to procure it put them all and bind them all together All together jointly ãâ¦ã take to you words Hose's words words of earnest iâvocation Hos. 14.7 Sâscipiâe ãâã bum receive or take to you the word S. Iame's word grafted into you by ãâ¦ã of preaching Accipite corpus accipite sanguinem Iam. 1.21 take the holy ãâã of His body and bloud and the same the holy arteries of His blessed Spirit Take âll these in one the attractive of Prayer the word which is Spirit and life the ãâã of life and the Cup of salvation and is there not great hope we shall answer ãâã Paul's question as he would have it answered affirmativè Have ye received Yes ãâã have received Him Yes sure Then if ever thus if by any way For on earth ãâ¦ã is no surer way then to joine all these and He so to be received if at all ãâã we began with hearing outward and we end with receiving inward We ãâ¦ã one Sacrament Baptisme we end with the other the Eucharist We began ãâã 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 Pââached before the KING'S MAIESTIE AT VVHITE-HALL on the XXIII of May A.D. MDCXIII being WHIT-SVNDAY EPâES 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 Grâatnesse in Himselfe Goodnesse to us For either of these or for both of ãâã we would be so respective of Him as Not to greâve Him ãâ¦ã Him He might well and as one would thinke should rather have ãâ¦ã all cââse of joy and cââtentment It had beene but reason so Now that ãâ¦ã more onely ãâã that we would not minister unto Him any cause of ãâ¦ã And what could He say
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. Dwâââ nât 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. Ephâs 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 impleâet 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 ãâã ãâã ãâã ãâã ãâã 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. Châo 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 ãâã ãâã ãâã ãâã ãâã 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 âot 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 willââg to dwell as doth the good usage or respect of those in the middst of whom it is Heââe 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 discârd 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 wâââe men are of one mind in an house Psal. 133.1 there He delights to be This very day they that received Him were ãâã ãâã ãâã ãâã ãâã with one accord in one place That ãâã ãâã ãâã ãâã ãâã 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 Spiâit But for the other spirit the spirit of division they are Vt habitet daemon inter eos a fât 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 âace fâctus est locus Ejus Make Him that place and He will say Heer is my rest heer will ãâã 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 lâve 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 doâa 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 sâirit 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 driâââ 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 ãâã meat that is breeding the Spirit and heer we are all made drinke of one Sâiâit thât there may be but one spirit in us And we are all made one bread and one bâây knead togither and pressed togither into one as the Symboles are the bread and the wine So many as are partakers of one bread
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã 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 âetter 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 ãâã ãâã ãâã ãâã ãâã is one thing ãâã ãâã ãâã ãâã ãâã 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 witâin 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 thâse last specially are against the automata the spectra the puppets of Religion Hâpocriâââ With some spring within their eyes are made to râwle and their lippâs to wagg and their brest to give a sobb all is but Hero's Pneumatica a vizor âot a very face 2. Tâm 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 Iâââatist Quod volumus Sanctum est That they will have holy is holy and nothing ãâã Men as the Apostle speaks of them causelesse puft up with their fleshly minde Col. 2.18 His word is to be marked ãâã ãâã ãâã ãâã ãâã there ãâã ãâã ãâã ãâã ãâã heere inflati they afflaâi thâse They puffed up these inspired If it make to swell then is it but wind the âpirit doth it not inspirat non inflat The word is insufflavit there is in sâfflavit a ãâã that beareth downeward
ãâã not so much as a drop of this ointment You shall smell them streight that ãâã âhe Myrrhe Aloes and Cassia will make you glad Psal. 45.8 And you shall even as soon ãâ¦ã others Either they want odor Annointed I cannot say but ãâã with some unctuous stuffe goe to be it oyle that gives a glibnesse to the tongue ãâ¦ã and long but no more sent in it then in a drie stick no odors in it at all Father ãâã they want I say or their odors are not layd in oyle For if in oyle you shall âot smell them so for a few set sermons if they be annointed not perfumed or ãâã for such Divines we have If it be but some sweet water out of a ãâ¦ã sent will away soone water-colors or water-odours will not last But if ãâ¦ã 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 ãâã 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 âââointing 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 âext 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 Hâb 3.1 with plaine reference to ãâã ãâã ãâã ãâã ãâã heere the word in the Text. Vnction then is to goe before but not to goe alone Mission is to follow and no ââan though never so perunctus eo ipso to stirr nisi qui vocatus erit sicut Aaron Heb. 5 4. Vnlesse ãâã called as was Aaron unlesse he be sent as CHRIST heer was for feare of Curâââant non mittebam eos in the Prophet Or of How shall they unlesse they be sent Ier 23.21 Rom. 10.15 ãâã 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 ãâã it selfe is a grace expressly so called Rom. 12. Ephâs 3. and in diverse places els Rom. 1ââ Ephes. 3. â Every grace is of the Holy Ghost and goeth ever and is termed by the name of the Holy âhost usually And in this sense the Holy Ghost is given and received in holy Orders ãâã 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 annoinââââ 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 âhe 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 âââreof the Dove hovered aloft over CHRIST and came downe upon Him And in siââe 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 âeede meekenesse humblenesse of minde âut lightly you shall find it that those that be neque uncti neque loti neither annointed ãâã scarse well washed the lesse ointment the worse sending the farther from this submissiâe humble mind That above Nay any above Nay they inferior to none That ãâã and they under Nay under no Spirit no super they Of all Preposiââââs thây indure not that not Super all aequall all even at least Their spirit not ãâã to the Spirit of the Prophetts nor of the Apostles neither if they were now ãâã but beare themselves so high do tam altum spirare as if this Spirit were their ãâã and their Ghost above the Holy Ghost There may be a sprite in them there is no ãâ¦ã 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 ãâã wheâeto 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 wheâeto and whom to 1 Whereto To bring good tydings 2 Whom to To the poore 1. Whereto If the Spirit send CHRIST He will send Him with the best sending and the best sending is to be sent with a message of good newes the best and the best welcome We all strive to beare them we all love to have them brought The Gospell is nothing els but a message of good tydings And CHRIST as in regard of His sending an Apostle the Arch-Apostle So in regard of that He is sent with an Evangelist the Arch-Evangelist CHRIST is to annoint this is a kind of annointing and no Ointment so precious no Oile so supple no Odor so pleasing as the knowledge of it 2. Cor. 2.16 called therefore by the Apostle Odor vitae the Savour of life unto life in them that receive it 2. To the poore 2. Sent with this and to whom To the poore You may know it is the Spirit of GOD by this That Spirit it is and they that annointed with it take care of the poore The spirit of the world and they that annointed with it take little keep to evangelize any such any poore soules But in the tydings of the Gospell they are not left out taken in by name we see In sending those tydings there is none excluded No respect of Persons with GOD Act. 10.34 None of Nations to every Nation Gentile and Iew None of Conditions to every condition poore and rich To them that of all other are the least likely They are not troubled with much worldly good newes Seldome come there any Posts to them with such But the good newes of the Gospell reacheth even to the meanest And reaching to them it must needs be generall this newes If to them that of all other least likely then certainly to all Etiam pauperibus is as if He had said Even to poore and all by way of extent ampliando But no wayes to ingrosse it or appropriate it to them onely The tydings of the Gospell are as well for a Act. 16.15 Lydia the purple seller as for b Act. 10.6 Simon the tanner For the
that such a thing there should come to passe an effusion of the Spiâit and that a strange one And this they would find it to be this Prophesie of the Spirit powred this day fulfilled in their eares Of which Text the speciall points be two 1 Of the Spirit 's powring The Division 2 Of the end whereto The first I reduce to these foure 1 The Thing 2 the Act 3 the Partie by whom â the Parties upon whom 1 De Spiritu meo is the thing 2 Effundam the act 3 Dicit Dominus the partie by whom 4 Super omnem carnem the parties upon whom it is powred Then the end whereto And in that foure more The last end of all in the last word of all salvabitur That is the very end and a blessed end if by any meanes we may attaine to it Then are there three other conducting to this Two maine ones and one accessorie but yet as necessarie as the other 2 Close to it in the end there is ãâã on the Name of the LORD He that calleth on the Name of the LORD shal be saved 3 And farthest from it at the beginning there is prophetabunt to call upon us to that end And my servants shall prophesie 4 And between both these there is a Meâârandum of the Great Day of the LORD Which is not from the matter neither nor more then needs For then at that day we shall stand most in need of saving if we perish then we perish for ever And the mention and memorie of that Day will make us not despise prophecying nor forget invocation but be both more attentive in hearing of prophesie and more devout in calling on the Name of the LORD So it may well go for a third conducting meanes to our salvation Now to bring this to the Day This it is said shal be in the last daies Which with Saint Peter heer and with Saint Paul Heb. 1.1 yea and with the Rabbins themselves are the dayes of the Messiah So of our Messiah CHRIST to us and of none other Of whose dayes this is the very last For having done his errand He was to goe up againe and to send His Spirit downe to doe His another âhile which is the worke of this day As his first then the taking of our flesh so his ãâã the giving of His Spirit the giving it abundantly which is the effundam heere It remaineth that we pray to Him who thus of His Spirit powred forth this day ãâã would vouchsafe on the same day to powre of it on us heer that we may so ãâ¦ã Feast the memorie of it and so heare the words of this prophesie as may be to His ãâã âcceptance and our owne saving in the great Day the Day of the LORD I. Of the Spirit 's powring De Spiritâ OF the thing powred first De Spiritu meo the Spirit of GOD. First of Him to give Him the honour of His owne Day The Spirit is of himself Author of life and heer is brought in as Author of prophesie They both are in the Nicene Creed 1 the Lord and Giver of life 2 and who spake by the Prophets Life and speech have but one instrument the spirit or breath both Of it these foure 1. Prophesie can come from no nature but rationall The Spirit then is natura rationalis And determinate it is distinct plainly heer two wayes 1 The Spirit from Him whose the Spirit is Him that sayes de Spiritu meo 2 That which is powred from Him that powreth it Fusus à Fusore Being then natura rationalis determinata He is a Person for a person is so defined 2. Secondly effusion is a plaine proceeding of that which is powred as spiration is so too in the very body of the word Spirit So a Person proceeding 3. Thirdly being a Person and yet being powred out He behoves to be GOD. No Person Angell or Spirit can be powred out can be so participate Not at all but not upon all flesh not dilated so farre GOD onely can be that So the Person the Proceeding the Deitie of the Holy Ghost all in these words And not a word of all this mine but thus deduced by Saint Ambrose and before him by Dydimus Alexandrinus Saint Hierom's Master 4. But fourthly you will marke It is not my Spirit but of my Spirit The whole Spirit flesh could not hold not all flesh And parts it hath none 1. Vnderstand then of my Spirit that is of the gifts and graces of the Spirit Beames of this light streames of this powring Other where others heer the gift of pâophâsie and tongues Luk. 4.18 The text of the last yeare 2. Which de Spiritu is also said to keep the difference between CHRIST and us Vpon Him the Spirit was The Spirit of GOD upon Me last yeare Vpon us not the Spirit but de Spiritu of my Spirit onely this year 2. The Act Effundam The next is the Act effundam In it foure more 1 The qualitie in that it is compared to a thing liquid fusil powred out This seemes not proper Powring is as it had been water He came in fire It would have been kindled rather then powred True but Saint Peter in proper termes makes his answer referr to their slaunder and that was that it was nothing but new wine a liquor Their objection being in a thing liquid his answer behoved to be accordingly And well it might so CHRIST had so expressed it Cap. 1. â both lately in His promise Ye shal be baptized with the Holy Ghost within few dayes And formerly under the termes of waters of life Ioh. VII where Saint Iohn's exposition is Ioh. 7.39 This He spake of the Spirit Not then given but to be given streight upon CHRIST 's glorifying which is now this very day The Holy Ghost then is not all fire And this qualitie falls well with the two graces of 1 prophesie and 2 invocation heer given 1 Prophesie Moses the great Prophet likened it to the dew falling upon the herbs Deut 32.2 or the raine powred on the grasse Deut. XXXII And that likening is so usuall as ãâã ãâã ãâã ãâã ãâã Moreh the word in Hebrew for raine is so for a Preacher too that it poseth the Translators which way to turne it and even in that very Chapter of Ioël whence this Text is taken â And invocation is so too a powring out of prayer and of the very heart in prayer Ver. 23. 3 And the third of the later Day may be taken in too Then there shal be a powring forth also of all the phialls of the wrath of GOD. 2. The qualitie then first the quantitie no lesse For powring is a signe of plentie ââândum not aspergam the first prerogative of this day For the Spirit had beene âiven before this time but never with such a largesse Sprinkled but not poured Never till now in that bounty that now This was reserved for Christ. For
Prophesie doth infuse poure in at the eare Invocation doth refundere or powre forth back again in prayer out of the heart And beside these two a third there is which is wedged in between them both as stirring us first and last both to heare Prophesie more attentively and to practise invocation more devoutly which I wish may never depart out of our minds the memorie of the later day 3. Memorie of the later day Thus they stand subordinate That men may be saved they are to call upon the Name of the LORD that at least That they may so call to purpose they are to be called on to it directed in it by Prophetabunt And that they might performe this to all flesh they were to speake with the tongues of all flesh which was the gift heer of this day without just cause scoffed at But tongues are but as the caske wherein Prophesie as the liquor is conteined I will set by the empty caske and deale with Prophetabunt the liquor in it onely Prophesie stands first in the Text Without which saith Salomon the people must needs perish 1 Prophetabunt Pro. 29.18 Esai 32.14.15 That saying of Esai is much used by the Fathers Tenebrae palpatio donec effunderetur super nos Spiritus de excelso All is darke men doe but grope till the Spirit be powred on us from above to give us light by this gift of Prophesie This terme is kept by Ioël as well when he speakes of GOD 's servants that is of us as when of them and their Sonnes And ever after in the New Testament it is reteined still as an usuall terme by the Apostle to the Corinthians Ephesians Thessalonians all his Epistles through But not in the sense of foretelling things to come For so can it be verified onely upon Agabus Saint Philip's daughters and upon Saint Iohn which are too few for so great an effusion as this That indeed was the chiefe sense of it in the Old Testament And well while CHRIST was yet to come CHRIST He was the stop of all Propheticall praedictions Then it had his place that But now and ever since Christ is come it hath in a manner left that sense at least in a great part and is not so taken in the New The sense it is there taken in to expound this place of Peter by another of Paul citing this very same Text of the Prophet Rom. 10.13.14 Rom. 10. is Prophetabunt heer by quo modo Praedicabunt there Prophesying that is Preaching Whereby after a new manner we doe Prophesie as it were the meaning of Auncient Prophesies not make any new Exo. 34.33 â Cor. 3.13 Revel 19.10 but interpret the old well take of the veile of Moses's face Finde CHRIST finde the Mysteries of the Gospell under the types of the Law applie the old prophesies so as it may appeare the spirit of prophesie is the Testimonie of IESVS And he the best Prophet now that can doe this best This sense we prove by these in the Text. The Spirit was powred on them and they did prophecie What did they How prophecied Saint Peter He foretold nothing All he did Ver. 31. Psal. 16.10 Ver. 34. Psal. 110.1 Ver. 11. was he applied this place of the Prophet to this Feast And a little beneath the passage of the XVI Psalme to CHRIST 's Resurrection And after that the place of another Psalme to His Ascension And the rest on whom it was poured too how prophesied they All we read they did was loquebantur magnolia Dei they uttered forth the wonderfull things of God but foretold not any thing that we finde So as to Prophecie now is to search out and disâlose the hidden things of the Oracles of GOD and not to tell before hand what shall after come to passe But what say you to Visions and Dreames heer Little they pertain not to us The Text saith it not You remember the two powrings 1 One upon their sonnes 2 The other upon His servants This later is it by which we come in We are not of their ãâã we claime not by that GOD make us His servants for by that word we hold ãâã in this later powring on His servants which onely concernes us visions and drââmes are lefâ out quite If any pretend them now we say with Ieremie Cap. XXIII Ver. XXVIII Let a dreame go for a dreame and let my word saith the LORD be spoken as my word Quid paleae ad triticum What mingle you chaffe and wheat We aâe to lay no point of religion upon them now Prophesie preaching is it we to hold oâr selves unto now As for visions and dreames transeant let them go But then for prophesie in this sense of opening or interpreting Scriptures is the Spirit powred upon all flesh so Is this of Ioël a proclamation for libertie of preaching that all yong and old men-servants and maid-servants may fall to it Nay the sheesexe Saint Paul tooke order for that betimes cutt them of with his Nolo mulieres 1. Cor. 14.34 But what for the rest may they For to this sense hath this Scripture been wrested by the Enthusiasts of former Ages and still is by the Anabaptists now And by mistaking of it way given to a foule error as if all were let loose all might claime and take upon them forsooth to prophecie Nothing els this but a malitious devise of the Devill to powre contempt upon this gift For indeed bring it to this once and what was this day falsly surmised will then be justly affirmed musto pleni or cerebro vacui whither you will but musto pleâi drunken Prophets then indeed Esa. 1 21. howbeit not with wine as Esai saith but with another as heady a humor and that doth intoxicate the braine as much as any must or new wine Even of selfe-conceited ignorance whereof the world growes too full But it was no part of Ioël's meaning nor Saint Peter's neither to give way to this phrensie No Is it not plaine the Spirit is powred upon all flesh True but not upon all to prophesie though The text warrants no such thing In the one place it is And your sonnes shall In the other and my servants shall But neither is it all their sonnes nor all his servants shall Neither indeed can it be There must be some sonnes and some servants to prophesie to to whom these Prophets may be sent to whom this prophesie may come All flesh may not be cutt out into tongues some left for cares some auditors needs Els a Cyclopian Church will grow upon us ãâã ãâã ãâã ãâã ãâã where all were speakers no body heard another How then shall the Spirit be powred upon all flesh well enough The Spirit of prophesie is not all GOD 's Spirit He hath more beside If the spirit or grace of propâesie upon some the Spirit of grace and prayer in Zacharie upon the rest So Zach. 12.10
to play the wise-man and to forethinke him of his folly committed Feare is ãâã ãâã ãâã ãâã ãâã as it is well called of the nature of a bridle to our nature to hold us into refraine from evill if it may be if not to check us and turne us about and make us turne from it Therefore Feare GOD and depart from evill lightly goe togither Pro. 3.7 as the cause and the effect you shall seldome finde them parted So then because it is first it is to stand first and first to be regarded Another reason is because it is most generall For it goes through all heathen and all It goes to omni gente For in omni gente there is qui timet For that they have so much faith as to feare appeares by the Ninivites plainly Nay it goes not onely to omni gente but even to omni animante too to beasts and all yea to the dullest beast of all Num. 22.23 to Balaam's beast he could not get her smite her spur her do what he could to her to runne upon the point of the Angels's sword that they are in worse case then beasts that are voyd of it So first it riseth of all and furthest it reacheth of all And this feare I would not have men thinke meanely of it It is we see the beginning of wisedome and so both Father and Sonne a Psal. 111.10 David and b Pro. 1.7 Salomon call it But if it have his full worke to make us depart from evill it is wisedome complete and the from GOD'S owne mouth c Iob 28.28 Iob. 28. Therefore d Esai 33.6 Esai bidds us make a treasure of it and e Pro. 28.14 Blessed is the man that is ever thus wise that feareth alwaies It is Salomon Proverb 28. For howsoever the world goe f Eccles 8.12 this I am sure of saith he it shall goe well with him that feareth GOD and carrieth himselfe reverently in His Presence Rom 8.15 And care not for them that talke they know not what of the spirit of bondage Of the seven spirits which are the divisions of one and the same Spirit this day heere sent downe the last the chiefest of all is the Spirit of the feare of GOD. Esai 11. So it is the Alpha and Omega first and last beginning and end First and last I am sure There is sovereigne use of it Esa. 11 2. Not regard them not that say it perteines not to the New Testament phanfying to themselves nothing must be done but out of pure love For even there it abideth and two sovereigne uses there are still of it those two which before we named One to beginn 2 the other to preserve 1. To beginn We sett it heere as an introduction as the dawning is to the day For on them that are in this dawning that feare His Name on them shall the Sunne of righteousnesse arise Mal. 4.2 It is Malachi saith it it is Cornelius heere sheweth it As the base Court to the Temple Not into the Temple at first stepp but come through the Court first As the needle to the threed it is Saint Augustine that first enters and drawes after it the threed and that sewes all fast togither Where there happens a strange effect that not to feare the next way is to feare The kinde worke of feare is to make us cease from sinne Ceasing from sinne brings with it a good life a good life that ever carries with it a good conscience and a good conscience casts out feare So that upon the matter the way not to feare is to feare and that GOD that brings light out of darkenesse and glorie out of humilitie He it is that also brings confidence out of feare 2. This for the introduction And ever after when faith is entred and all it is a sovereigne meanes to preserve them also Ther is as I have told you a composition in the soule much after that of the body The heart in the body is so full of heate it would stifle it selfe and us soone were it not GOD hath provided the lungs to give it coole ãâã to keepe it from stifling Semblably in the soule faith is full of Spirit ready enough of it selfe to take an unkind heate save that feare is by GOD ordeined to coole it and keepe it in temper to awake our care still and see it sleepe not in securitie It is good against saying in ones heat a Psal. ãâ¦ã Non movebor saith the Psal. Good against b ãâ¦ã 33. Etsâ rânnes non ego S. Peter found it so Good saith S. Paul against c Rom. 11 2â Noli altum saepere And these would marr all but for the humble feare of GOD by that all is kept right Wherefore when the Gospell was at the highest Phil. 2.12 1. Pet. 1.17 worke out your salvation with feare and trembling saith Saint Paul passe the time of your dwelling heer in feare saith Saint Peter Yea our Saviour himselfe as noteth Saint Augustine when He had taken away one feare Ne timete Feare not them that can kill the body Mat. 10.28 and when they have done that have done all and can do no more in place of that feare putts another But sent Him that when He hath slaine the body can cast soule and it into hell fire and when He had so said once comes over againe with it to strike it home Etiam dico vobis ãâã say unto you feare Him So then this of feare is not Moses's song onely it is the song of Moses and the Lamb ãâã Made of the harmonie of the ton'e as well as t'other A speciall streign Apoc. 15.4 in that song of Moses and the Lamb Apoc. XV. you shall find this Who will not feare thee ô Lord He that will not may sibi canere make himselfe musique he is out of their queer yea the Lamb 's queer indeed out of both This have I a little stood on for that me thinks the world beginns to grow from feare too fast we strive to blow this Spirit quite away for feare of carnificina conscientiae we seeke to benumme it and to make it past feeling For these causes feare is with GOD a thing acceptable we heare And that the Holy Ghost came downe where this feare was we see So it is Saint Peter affirmes it For certaine of a truth So it is Saint Peter protests it Let no man beguile you to make you thinke otherwise No no but Fac fac vel timore paenae sinondum potes amore justitiae Do it man I tell thee do it though it be for feare of punishment if you cannot yet get your selfe to do it for love of righteousnesse One will bring on the other Esa. 26.18 Ver. 6. A timore Domini concepimus Spiritum salutis It is Esai By it we shall conceive that which shall save us There very words shall save us said the Angel and so they
Gân 1.2 Lâvit 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 cââefe witnâssâ It is the Spirit that beareth witnâsse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâes 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 âarth 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 bâareth 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 âal 4.9 Ioh. 6. â3 Not the bloud without the Spirit no more then the flâsh without the Spirit non prodest quicquam as said He whose the flâsh 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 spiâit to move it and make it runâe 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 trâe 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 concârne 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. Câr 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 witnesâe 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
you speake of Donum Dei aeternum and the perfections there 2 Perfectum 1. Cor. 13.10 Before I was aware I have told you what is perfect The glorie the joyes the crowne of heaven For when that perfect is come all this unperfect shall be done away But Saint Iames seemes not to speake of that he speakes in the present and of the present what now is what perfect in this life And this lo brings us to Donum Diei the gift of the Holy Ghost For to be partakers of the Divine nature is all the perfection we can heere attaine No higher heere Now to be made partakers of the Spirit is to be made partakers of the Divine nature 2. Pet. 1.4 That is this daies worke Partakers of the Spirit we are by receiving grace which is nothing els but the breath of the Holy Ghost the Spirit of grace Grace into the entire substance of the soule dividing it selfe into two streames 1 One goes to the understanding the gift of faith 2 The other to the will the gift of charitie Col. 3.14 the very bond of perfection The tongues to teach us knowledge the fire to kindle our affections The state of grace is the perfection of this life to grow still from grace to grace to profit in it As to goe on still forward is the perfection of a travailer to draw still neerer and neerer to his journeye's end Luk. 13.32 To worke to day and to morrow as CHRIST said and the third day to be perfect perfectly perfect Now as we are to follow the bâst gifts it is Saint Paul's counsaile the bâst 1 Cor 12.31 Omne Datum as well as Omne Daâum the most perfect so are we to take notice too of the good though not all out so perfect as Saint Iames adviseth us knowing this that be it giving or be it gift be it good or be it perfect he putts an Omne to both comes over twise 1 Every good 2 Every perfect both we receive both are given us Sett downe that There was among the Heathen one that went for wise that said To become rich he would pray and sacrifice to Hercules but to be vertuous or wise he would do neither neither to Hercules nor to any GOD of them all he would be beholden for that to noâe but himselfe Looke in this cleft he took to himselfe the more left GOD the lesse This was a grosse errour so grosse I will not bid you take heed of it But there be ãâ¦ã that will not stand with GOD for the greater but for the lesse that they may be bold with and take those to themselves This is an errour too Erre not this No datum hath his omne as well as donum the good no lesse then the perfect given both one as well as the other Saint Paul putts us to it with Quid habes that is nihil habes Whââ have you 1. Cor 4 7. that is you have nothing but you have received it but it hath beene given you ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are relatives one inferres the other Away then with this second error He that made the Elepâant made the Aât He that the Eagle the Flie He that the most glorious Angel in heaven the poorest Worme that creeps on the earth So He that shall give us the kingdome of ââaven He it is that gives us every pâece of bread and meat and putts us to acknowleâge it In one and the samâ prayer making us to sue fâr regnum tuum and for ãâ¦ã Be not deceived to thinke otherwise And hear you you are to begin with datum Not to despise the day of small things It is the Prophet's counsaile ãâã 4. â0 ãâã 22.12 to learne to see GOD in them Caesar's image not onely in his come of gold but even upon the poore penny See GOD in small or you shall never see Him in great in good or never in perfect This for the subject There is a clâfâ all are not of one sort some lesse some greater Greater or lesse both are given Not lesse had and great given but given both And every one of both kinds of the one kind aâ well as of the other We have talked long of good * Psâl 4 6. Who will shew us any good 2. The ãâ¦ã they ãâ¦ã there be many that will say nay there is not any but will say That will Saint Iames heer And first to shew us turnes our eye to the right place whence it coââs That is ãâã ãâã ãâã ãâã ãâã from above There are two in this ãâã ãâã ãâã ãâã ãâã 1 ãâã ãâã ãâã ãâã ãâã from 2 and ãâã ãâã ãâã ãâã ãâã above From. that is from some where els not from our selves From without and not out of us from within Aliunde ãâã ãâã ãâã ãâã ãâã and that aliund is from ãâã ãâã ãâã ãâã ãâã above not from ãâã ãâã ãâã ãâã ãâã those lower parts upon the earth Erre not then either of these two wayes 1. First not to reflect upon our selves The III and IV. Errors to looke like swanns into our owne bosomes It growes not there out of your selves It is the gift of GOD saith Saint Paul The very giving gives as much Of our owne we haue it not Eph 2. â 2. If we looke forth let it not be about us either on the right hand or on the left on any place heer below Looke up turne your eye thither It is an influence it is no vapour an inspiration no exhalation thence it comes hence it rises not our spirit lusts after envie Luke 24 38. and worse matter Iames. IV. V. Why should thoughts arise in your hearts saith CHRIST If they arise they are not good if they be good then they come downe from above Saint Iohn Baptist is direct Iohn 3.27 A man can receive nothing unlesse it be given him and given him from above And of all other not the gift of this Day The Dove the tongues came from on high both From our selves is one errour from any other beneath heer is another Erre not then the place is desursum without and above us Next the manner how that it descends for even that word wants not his force 2 How they come Deâcendenâ Descending is a voluntarie motion it includes the will and the purpose of him that so descends It is no casualtie it falls not downe by chance It comes downe because it so will a will it hath Et ubi vult spirat it blowes not but where it will Iohn 3. â and it distributes to every one the Spirit but prout vult as it pleaseth Himselfe not otherwise And this you may observe the Scripture maketh choise ever of words sounding this way He gives it he casts it not about at all adventure He opens his hand it runns not through his singers Sinum habet facilem non perforatum His bosome is open
the Spirit amounting to the substance of the Feast that there can be no quesâion but the Text suits to the time fully The Summe The Vse we have of the whole Text is that in all humble thankfullnesse we are to acknowledge the great Goodnesse of the whole Deitie entire and of every Person in it So seriously taking to heart the Churche's that is all our good as we see they doe in a âort meete heere and assemble themselves all three each for his part to contribute one gifts another callings a third workes And then commit over the manifestation of all to the Spirit ad vtilitatem to the profit that is to the generall good of the Church in whose good is the good of us all Now albeit to authorise and to countenance the Feast the more the whole three Persons doe heere present themselves in a joynt concurrence to this worke of distribution yet you see the HOLY GHOST hath heere a double part and in that respect a prerogative above the other twaine For the Spirit is in at both In at the division and so are the rest And againe in at the manifestation so are none of the rest But He there and He alone For the tongues are His and they are to manifest So to Him alone we owe the manifesting So His and so His the honour of the day which is Festum linguarum the Feast of tongues or if you will so call it the Feast of Manifestation In very deed the HOLY GHOST 's Epiphanie allowing as CHRIST one so Him another The Summe of all is That CHRIST 's errand being done and He gone up on high the Spirit this Day visibly came downe for Him and in his name and stead to take the charge and to establish an order in the Church which order or establishment is heere set downe And thinke not it holds in the Church alone but that in it is represented unto us a true patterne or mould of every other well composed Government For happie is the governement where the Holy Ghost bestoweth the gifts CHRIST appoints the places and GOD effecteth the worke workes all in all And as Rectum is index sui obliqui A streight rule will discover as well what is crooked as what is streight both So under one have we heere as the lively image of a well ordered Societie for the preserving of these three aright makes all well So withall the manifold obliquities and exorbitances in the Church in the Common-wealth every where which arise from the errors about these three 1 the gifts not regarded 2 the places not well filled 3 the workes not work-man-like performed The not looking to of which three hath brought and is like more and more to bring all out of course The Division The Text if ever eny is truly tripartite as standing evidently of three parts every one of the three being a kind of Trinitie A Trinitie 1 Personall 2 Reall and â Actuall 1. Personall these three 1 the same Spirit â the same Lord 3 the same GOD. 2. Reall these three 1 Gifts 2 administrations or offices 3 operations or workes 3. Actuall these three 1 Dividing 2 manifesting 3 and profiting Three divisions from three for three The three reall they be the ground of all the 1 gifts 2 offices and 3 workes The three personall 1 The Spirit 2 Lord and 3 GOD are but from whence those come The three Actuall are but whether they will 1 Divided 2 So divided as made manifest â So made manifest as not onely 1 to make a shew but ãâã ãâã ãâã ãâã ãâã to some end â That end to be not ãâã ãâã ãâã ãâã ãâã the hurt or trouble but ãâã ãâã ãâã ãâã ãâã the good 1 The good not private of our selves but common of all the whole bodie of the Church FIRST and before all things we finde heere and finding we adore the holy The Trinitie Personall blessed and glorious Trinitie the Spirit in plaine termes the other two in no lesse plâine if we looke to but the VI. verse of the V. Chapter before where the Apâââle saith To us there is but one GOD the Father of whom are all things and we ãâ¦ã and one LORD IESVS CHRIST by whom are all things and we by Him So by GOD is intended the Father the first Person by Lord the Sonne the second by the Spirit the third the vsuall terme or title of the Holy Ghost all the Bible thâââgh These three as in Trinitie of Persons heere distinct So in Vnitie of Esseâce one and the same For though to each of these three there is allowed a the same yet come to the Deitie and they are not three the same 's but one the same one and the same God-head to be blessed for ever 1 Once before are these three knowne thus solemnly to have met at the creating of the world 2 Once againe at the Baptisme of CHRIST the new creating it 3 And heere now the third time at the Baptisme of the Church with the Holy Ghost Where as the manner is at all baptismes each bestoweth a severall gift or largesse on the partie baptized that is on the Church for whom and for whose good all this dividing and all this manifesting is Nay for whom and for whose good the world it selfe was created CHRIST himselfe baptized and the Holy Ghost this Day visibly sent downe The Trinitie personall I deale with first that we may know where and from whom all the rest issue and proceed All errors are tolerable save two about Alpha the first letter and Omega the last about primum principium and vltimus finis the first beginning whence all flow and the last end whereto all tend We erre against the âirst when we derive things amisse we erre against the second when we referre them amisse Divide them right and referre them right and all is right And the right deriâing is as heere to bâing all from the blessed Trinitie From this Trinitie Personall comes there heere another as I may call it a Trinitie ââll of 1 gifts 2 administrations and 3 operations I will tell you what is meant by ãâã 1. By gifts is meant the inward indowing enhabling qualifying whereby one for his skill is meet and sufficient for ought A particular whereof to the number of nine is set downe at the VIII IX and X. Verses after 2. By adminiâââations is meant the outward calling place function or office whereby one is auââorised lawfully to deale with ought Of these likewise you have a list to the number of eight at the XXVIII verse after 3. By operations is meant the effect or âoâke done wrought or executed by the former two the skill of the gift and the poweâ of the calling But these are infinite works no setting downe of them onely so to be ranged as every calling to know his owne proper worke and so to deale with it So have you three Quotients from three Divisors 1 gifts 2 offices
prosper and all the world be the better We have done with conjunctìm and seriatìm and now we fall to seorsim to the severall ââvisions And first to the Spirit 's that is the gifts and the nature of ãâã The word is ãâã ãâã ãâã ãâã ãâã It is a word of the Christian style 3. Of each severally 1. ãâã ãâã ãâã ãâã ãâã The Gifts you shall not read it in aây Heathen Author We turne it Gifts Gifts is somwhat too short ãâã ãâã ãâã ãâã ãâã is âore then a gift But first a gift it is It is not enough with us Christians that a ââing be had with the Heathen man it is he cares for no more he calls it ãâã ãâã ãâã ãâã ãâã Sâre he is he hath it and that is all he lookes after The Christian adds further ãâã he hath it hath it not of himselfe spinns not his threed as the Spider doth out ãâã himselfe but hath it of another and hath it of gift It is given him Vnicuique ãâã it is the XI verse To every one is given So in stead of Aristotle's ãâã ãâã ãâã ãâã ãâã ãâã habite he putts Saint Iame's word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã it is a gift Iam. 1.17 with ãâã And how a gift Not do ut des gave him as good a thing for it Free gifts and so was ãâã worthie of it No but of free gift And so to Saint Iames his word ãâã ãâã ãâã ãâã ãâã which ãâã more but a gift he adds Saint Paul's heer ãâã ãâã ãâã ãâã ãâã wherein there is ãâã ãâã ãâã ãâã ãâã that is grace and so a grace-gift or gift of grace This word the pride of our nature digests ãâã ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã touch neer Nature is easily puft or blowne up but ãâã ãâã ãâã ãâã ãâã ãâã prick in it for the bladder of our pride as if either of our selves we had it and ãâã it not or received it but it was because we earn'd it No Mat. 10.8 it is gratis ãâã on our part and gratis data on His freely given of Him freely received by us ãâ¦ã ãâã ãâã ãâã ãâã ãâã right ãâã given by Him Who is that The Spirit The naturall man feeles Give by the Spirit he ãâã soule and that is all the Spirit he takes notice of and is therefore called ãâ¦ã that is nothing but soule that is all his Spirit Iude 19. The Christian takes ãâã of another Spirit that is not his owne that is GOD 's Spirit the Holy ãâã and that he iâ beholden to Him who is one and the same Spirit Els so many ãâã many spirits But this is but one and the same Spirit Ver. 11. ãâã one and the same Spârit makes also against Paganisme For they had nine ãâã and three Gracâs and I wot not how many Gods and Goddesses besides We goe bât 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 âither our nature or industrie not alone For without the Spirit all our natuââ ând 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 ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 Hirâm'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
of their division love to be busy to be dealing with any bodies worke save their oâne Which is lightly the busie-bodies occupation condemned by the Apostle not ãâã men only 2. Thess. 3. but even in the other sex too 1. Tim. 5. 2. Thess. 3.11 1. Tim. 5.13 For they also will be medling ãâã ãâã ãâã ãâã ãâã is of both genders I âold you before the callings were founded upon order and to keepe them so have theiâ ãâã ãâã ãâã ãâã ãâã limitts or bounds And they do all ãâã ãâã ãâã ãâã ãâã walke out of order disorderly break the pales and over they go that leaving their owne become as S. Peters word is ãâã ãâã ãâã ãâã ãâã Bishops of other mens Dioceses Do no good in their own spend their time in finding fault with others A thing not to be endured in any body 1. Pet. 4.15 Take the naturall body for example wherein the Spirit bloud choler and other huâore are to keepe and containe themselves to hold every one in his owne proper âââsell as bloud in the veynes choler in the gall And if once they be out of tâeâ The bloud out of the veyne makes an Aposteme the choler out of the gall ãâã a Iaundise all over the body Beleeve it this is an evill sicknesse under the ãâã that the division of workes is not kept more strictly They are divided ãâã to the callings Every worke is not for every calling For then what needs any ãâã But as the calling is so are the works to be every one to intend his owne ãâ¦ã it is presumed his skill lyes and not to busie himselfe with others For that ãâ¦ã And these are the three errors about operations It will not be amisse if we looke yet a little further into this word For it is ãâã ãâã ãâã ãâã ãâã which is more then ãâã ãâã ãâã ãâã ãâã For ãâã ãâã ãâã ãâã ãâã is not every worke it is an in-wrought worke A worke wrought by us so as in âs also And both it may be For ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã take not away one the other So then by our selves as by some other beside our selves and that is GOD who is said heere to worke all in all All in all If we take it at the vttermost extent it will reach then we must be well aware to sever the defect or deformitie of the worke from the worke it selfe as well we may ãâã Moving is the worke halting is the deformitie Moving that comes from the soââe is wrought by it halting the deformitie not from the soule whence the moving comes but that is caused by the crookednesse of the leg So is the evill of the worke The defect from us the worke from GOD and that His. But of all our good all our well wrought workes of them we say not onely Sine Me nihil potestis facere Io. 15.5 We can doe none of them without Him But further we say with the Prophet Domine omnia opera nostra operatus es in nobis In them He doth not only co-operate with us from without Esay 26.12 but even from within as I may say in-operate them in us Heb. 13.21 ãâã ãâã ãâã ãâã ãâã working in you Then if there goe another Workeman to them besides our selves we are not to take them wholy to our selves But if that other Workeman be GOD we will allow Him for the principall Workman at the least That upon the whole matter if our habilitie be but of gift if our calling be but a service if our very worke but ãâã ãâã ãâã ãâã ãâã a thing wrought in us cecidit Babylon pride falls to the ground these three have layd it flat But besides this there are three points more in ãâã ãâã ãâã ãâã ãâã I will touch them first 1. In us they are said to be wrought to shew our workes should not be skrewed from us wound out of us with some wrinch from without without which nothing would come from us by our will if we could otherwise choose ãâã ãâã ãâã ãâã ãâã these properly But ãâã ãâã ãâã ãâã ãâã from within hath the principium motus there and thence And so are naturall and kindly workes 2. Next from within To shew they are not taken-on-works done in hypocrisie So the outside faire what is within it skills not But that there be truth in the inward parts Psal 51.6 that there it be wrought and that thence it come 3. And last if it be an ãâã ãâã ãâã ãâã ãâã it hath an energie that is a worke-manship such as that the gift appeares in it For energie implies it is not done vtcunque but workmanlike done Els there is an aërgie but no energie in it And even the very word of division comes to as much Dividing implies skill to hitt the joynt right For that is to divide To cut at adventure quite beside the joynt it skills not where through skin and bones and all that is to choppe and mangle and not to divide Divisâon hath art ever And this for GOD 's division the division of workes And so now you have all three We have sett downe the order Will you now reflect upon it a little and see the variation of the compasse and see how these divisions are all put out of order and who be in and who be out at every one of them First whereas the gift and the calling are and so are to be Relatives neither without the other There are men of no gifts to speake of that may seeme to have come too late or to have beene away quite at the first of the Spirit 's dealing No share they have of it yet what do they Fairely stride over the gifts never care for them and step into the calling over the gifts and so over the Holy Ghost's head Where they should beginne with the gift the first thing they beginne with is to get them a good place Let the gift come after if it will or if it doe not it skills not greatly They are well they lye soaking in the broth in the meane time This neglect of the gift in effect is a plaine contempt of the Spirit as if there were no great need of the Holy Ghost Thus it should be As one speeds at the first division so he should at the second If no grace from the Spirit no place with CHRIST If some one but a meane one let his place be according He with the two mites not in the place of him with the ãâ¦ã or as one well exprest it not little-learned Aurelius Bishop of great ãâã and great-learned Saint Augustine Bishop of little Hippo. This is a tresââââ sure against the first division which respecteth not onely the gifts in specie ãâã in measure too Proportion the places to the proportion of the gifts which proporââââ we know is both waies broken whether a low gift have a high place or a rich ãâã be let lie in a poore
more the same laetabitur the same exultabit still So we all wish it may I. The survey DOmine laetabitur We begin with joy Auspicatum principium a faire front onward a luckie beginning 1. The Ioy. In joy and that not single but three in one a triplicitie of it We wil but touch at it now We shall come to it againe yer we end Begin and end with joy to day So may we begin and so end ever In this triplicitie two words there be to expresse this joy 1 laetabitur and 2 exultabit and one to give it the sise or measure 3 vehementer 1. Laetabitur ãâã ãâã ãâã ãâã ãâã The two former 1 laetabitur and 2 exultabit are as it were the body and soule of joy The first laetabitur the soule For the nature of that word and the use noteth ioy within ioy of the bosome say the Heathen ioy of the Spirit the Scripture And my Spirit hath reioyced Luke 1.47 There in the Spirit is the fountaine of true ioy If there it be not how well soever the countenance counterfeit it it is but counterfeit for all that And no ioy right if we cannot say the two first words Domine laetabitur to GOD and we cannot say them to Him if there it be not within 2. Exultabit There then to begin but not there to end Laetabitur is not all Exultabit is called for too Which is nothing but an outlet or overflowing of the inward ioy into the outward man Psal. 84 2. of the heart into the flesh My heart and my flesh shall reioyce Not one without the other Ioy to be seen and read in the forehead the ioy of the countenance Ver. 6. Psal. 118.15 To sound forth and be heard from the lipps the voice of ioy and gladnâsse This doth exultabit add There is the bodie and soule of ioy now 3. Vâhemââter ãâã ãâã ãâã ãâã ãâã But it is not every meane degree will content in these Not any glad but exceeding glad The Hebrew is O quam O Lord how wonderfull is thy name saith the VIII Psalme ver I. So heer O Lord how ioyfull and glad shall he be The meaning is so very glad as he cannot well tell how to expresse it Els asking the question why doth he not answer it But that he cannot But that he hath never a Tam for this quà m But is even faigne to leave it to be conceived by us So doe we But ãâã ãâã ãâã ãâã ãâã vehementer exceeding it must be So say the translations all Thus have you a briefe of the triplicitie of ioy 1 Ioy within 2 Iubilee without âoth mensurâ supereffluente And which is somewhat strange these not onely permittâd but even ãâã given in charge shall reioice shall be glad a necessitie layd on him but Luc. 6.38 âââessed necessitie to be bound to that our nature and we in all our libertie so well ãâã and like of And now to the causes For exceeding Ioy 2. The causes of it Eccles. 7.8 without a cause somwhat suâtable is but exceeding folly but as the crackling of thornes under a pott great âoise but no great cause for all is but a whinbush If there be an exceeding in the ãâã there would be an exalting in the strength If excesse in that no defect in the groând We take measure still of one of these by the other Have we then a good ground That have we foure for failing every of tâem suitable in each respect For a triplicitie in either of them The ground of all the first is Salvation or being saved and that The Cause 1 Salvation or being saved Salus is ground sufficient For who doth not rejoice is not glad exceeding glad that is so saved But specially wich was David's case heer saved from a sodeine and a secret mischiefe imagined against him There is no ioy when all is done to the ioy of one so saved Be it who it will even unus de minimis hijs eny eny one of the meanest Salus Râgia But the person adds a great weight to the ioy that it is Rex in salute Salus Regia a Salvation royall for the saving of a King For He by the Scripture's own valuation is sett at tenn thousand There be tenn thousand Salvations in one when a King is saved That as Rex is the person above all So Salus Regis 2. Sam. 18.3 is the Sovereigne Salvation of all 2 Saving by strength Saved then And secondly how In virtute Saved by strength For though it be good being saved by what meanes we can Yet if we might be at our choise we had rather have it by meanes of strength rather so then by craft or by running away For that is not in virtute Salus in virtute is ever the best saving And a King if he have his right would be saved no other way Not by slight or by flight but in virtute Rex So have you two Virtus and Salus strength and salvation Note them well for not virtus without salus nor salus without virtus neither without other is full nor both without Tua Domine In virtute is well so it have in salute after it For Virtus in salute no not in strength is there mattâr of joy every way considered No not in God's strength No ioy in virtute Dei ãâã it have not an in salute behind it They in the latter part of the Psalme found GOD'S strength but smally to their ioy This makes it up that it is not onely virreâ strength but virtus ad salutem strength to save Strength not Ver. 8. as to the King's eâemies to smite them downe and plague them But strength as to David himselfe to ãâã and deliver him Strength is indifferent to both but in salute following it Psal. 89.23 determines it to the ioyfull side Now then turne it the other way For as in virtute if it end with in salute Salus in virtute is iust cause of joy So vice versa In salute if it goe with an in virtute makes the ãâã yet more ioyfull I meane that as it is virtus in salute strength to save might ãâã deliver So it is salus in virtute a strong salvation a mightie deliverance No petie common one but a strong and mightie one This reciprocation sets it higher yet Psal. 68 28. that not onely strength set forth but strength to save protect and preserve Nor that neither quovis modo but mightily to save strongly to protect strangely to ãâã So as the Salvation may justly be sayd Tua Domine GOD'S owne saving For yet we are not where we would be It is much to the matter of Ioy 3 By God's strength Tua Domine whose ãâã strength is from whom the salvation who the partie For not undecunque ãâã quovis yields full ioy not by every one hand over head The better the partie
now at the houre ãâ¦ã The nature is such ever of the sinne of blood ãâ¦ã of theirs he did not thinke good to slipp over in silence but even then to ãâ¦ã of it and to tell them his mind about it No time to keepe it from them now ãâ¦ã to GOD and so stirred in Spirit not to leave the world till he had left ãâ¦ã of his âeep dislike of attempts in that kind It was the will of GOD ãâ¦ã not his eldest sonne Reuben for a soule fact of another nature for ãâ¦ã either did he these two for another of blood-guiltinesse Blood and Incest ãâã of them ãâã it might prove dangerous he knew if he did not declare his mind and sett ãâ¦ã upon that and the like attempts and that he could not discharge his ãâ¦ã said nothing to it That others therefore hearing of it might feare to doe ãâ¦ã he condemnes their counsell with a Ne Veniat Let never my soule come ãâ¦ã counsell or companie 2. Then layes his heavy curse on the fact it selfe and ãâ¦ã thirst of revenge the cause of it 3. And lastly censures them doubly for it ãâã herison depriving them and not them onely but all their posteritie for ever ãâ¦ã of inheritance of their owne as all the other Tribes had 2 And then ãâã tâem abroad up and downe all Israël For these are two distinct â To dis ãâ¦ã thing and 2 to scatter abroad is another ãâ¦ã is Iacob their Father's curse The Summe and the dis-herison of these two brethren ãâã ând Levi for consulting first and after pursuing so wicked a counsell as the ãâã of Sichem ãâ¦ã Poena will divide the Text the fault and the punishment The Division In it doe but ãâ¦ã to make the parts three Simeon and Levi the Parties that made the ãâ¦ã upon whom the punishment came ãâã was either the fact it selfe or two weightie circumstances of it 1 The ãâ¦ã they slew a man they broke downe the wall This for this fact and for the two ãâ¦ã it First that there was a meeting and consulting before about the doing ãâã âhen that there was crueltie after shewed in the doing of it Consulting and ãâã before Rage and fury after ãâã punishment or censure is of two sorts You may thus reduce them ãâã one is a Church-censure 2 The other a Civill paenaltie and so the sentence ãâ¦ã Courts 1 Maledictus of one Court that is Spirituall And 2 Dispergam of ãâ¦ã that is Temporall ãâã shall observe all heer stands upon two's 1 Simeon and â Levi â they â and ãâã ââdie weapons 1. In the Plott two 1 Counsell and 2 Companie whence ãâ¦ã two 1 his soule and 2 his glory 2. In the fact two 1 Murder and ãâ¦ã done upon two 1 Vpon the men 2 and upon the very walls 3. In the ãâã two 1 Anger and 2 furie and they two two Epithets the Anger 1 strong ãâ¦ã and the Rage 2 indurate in pursuing killed the men in their ãâ¦ã downe walls in their furie 4. In the censure two 1 The Curse 2 and the ãâ¦ã One lookes backe the other lookes forward One to the fact the Curse ãâ¦ã to the persons the Paenall part In the Paenalty two 1 The dividing and ãâ¦ã dividing their persons in the familie of Iacob Scattering their ãâ¦ã âhe commonwealth of Israel ãâ¦ã now the use we have of it Fiâst the ãâã comming to any such counsells ãâ¦ã of ãâ¦ã accursââ all such outrages as this ãâ¦ã seâne it condemned in ãâ¦ã and noâ ãâ¦ã âhe âeaâhen In Iewrie by Kings ãâ¦ã By the Heathen in the case ãâ¦ã and ãâ¦ã Prophââs in the case of Absalon and ãâ¦ã in the câse of Simeon and Levi. And all this ãâ¦ã tâe Proâhets beforâ the Law long yer Moses were ãâ¦ã dayes and now higher then Genesis further then the ãâ¦ã ãâ¦ã âave heard to day you shall heare a Patriarch lay his ãâ¦ã but at the very point of death All ãâ¦ã this iâ and how GOD will be sure to require it at ãâ¦ã âre ãâã to shedd blood And this was a good doctrine ãâ¦ã beeâe âver since Esay ââ 7 till our ânhappie daiââ wherein some that have ãâ¦ã it have scaped the Patriarch's Maledictus and have much adoe to scape thâ ãâ¦ã âânedictus and being made Saints for it I. The Parties two SImeon and Levi are the Parties He joines them together in the Processe for so they were in the fact eiâher as deepe as other and so their causes proceeded in jointly Two they are and two are more then one It is hand in hand this a double-twistââ cord Proâ 11.22 Hand in hand is the stronger double then single iniquitie ãâ¦ã And this is true of any two but more yet of these two for these two are brethren And thât ãâã âond of Nature and naturall affection workes yet more strength For strong ârov 1â 19 ãâã the barrs of a Palace so is frater qui à fratre adjuvatur saith Salomon The first thing that makes us muse is that Iacob calls these two Brethren as if the rest were not so Gen. 41. â2 were nothing of kinne to them They were twelve brethren themselveâ say so âo Ioseph But not of whole blood you will say True but six of them these two âameâ and foure besides they had all the same father Iacob and the same mother Lea. And why then these two two brethren and not they We must seâke out somwhat wherein these two were and the rest were not And we will not stirâe a whit from the Text. They two were brethren first 1 in wearing of weapons of violence in this verse â and in the next brethren in wicked counsell 3 and third in the rage of revenge 4 And last in a bloody murder And as in these that make up the fault so in the punishment In all these were these two brethren and these two onely The other nothing of kin to them no fraternitie in these If Râbbi Salomon be right that ãâã ãâã ãâã ãâã ãâã in Greeke be all one with Mechera in Hebrew then it is the swords they were girt with were weapons of violence But if as others take it Mechera be a tent then it must be the weapons of violence were to be ãâ¦ã that in their tents they had them though not at their sides The ãâ¦ã a more quiet disposition ãâã in wearing weapons So were not these but their swords out ready ãâ¦ã upon every occasion The other had weapons too but not weapons of ãâ¦ã they had but cruelty dwelt not in them Weapons of cruelty then it ãâ¦ã Why ãâ¦ã need haâe by his side or in his house weapons Yes But âhese ãâ¦ã were ãâ¦ã of violence and violence implies wrong ever ãâ¦ã All even our very hands and members ãâ¦ã GOD never entended to arme injustice ãâ¦ã ãâ¦ã withall The Law allowes no Chele ãâ¦ã man to have ãâ¦ã his houâe no ãâã to weare them by his side No ãâ¦ã to pâivaâe ãâ¦ã rââenge ãâ¦ã Miâi vindictaâ Revenge
worse for the soule therefore simply worse Worse for that would have wasted but to the ground and there left but this should have fetched up foundations and ground and all Worse certainly for that should have consumed but Samaritans onely but this for the good of the Catholique cause Samaritans and Iewes both Yea such as themselves were Disciples and Iames and Iohn too if they had been there for companie Worse for this had the shew of an example Sicut fecit Elias but ours Sicut fecit who Not Sicut fecit Elias No Sicut without example Never the like entered into the heart of any that carried but the shape of a man So still the advantage on our side Now for the deliverie when all is done that which was saved heer was but a poore towne without a name I should much wrong that famous Assembly and flower of the Kingdome if I should offer to compare it with that either in quantitie alas like little Zoar to great Ninive or in qualitie when in ours to say nothing of the rest One there was more worth then ten thousand such as they 2. Sam. 18.3 we have good Scripture for it These heer were rebuked but verbally on earth Ours really rebuked from heaven Really rebuked in their intention by miraculous disappointing the execution And themselves put to a foule rebuke besides GOD first blowing their owne powder in their faces to write their sinne there and after making their bowells their mercilesse bowells to be consumed with fire within the very view of that place which they had meant to consume with fire and all Vs in it CHRIST came to save us There be manifest stepps of His comming Apparant first in that He made them they could not conteine their owne spirits but brought them out by their owne dicimus made them take penn and paper and tell it out themselves and so become the instruments of their own destruction which is the worst of all Againe He came when He gave His Majestie understanding to read the riddle of so soon as the letter is burnt to construe the dialect of these unknowne spirits and pick it out of a period as dark as the cellar was dark where the powder lay There is but one comming in the text He came not to destroy but to save Heer were two in ours both commings of CHRIST 1 He came not to destroy but to save us in mercie 2 He came not to save but destroy them His second comming in judgement To conclude This one notable difference there is on our side They should have been destroyed by miracle and we were saved by miracle The right hand of the LORD brought it to passe which is of all others Psal. 118.16 the most welcome deliverance And shall I then upon all this make a motion Master wilt thou we speake to these whom thou hast delivered that seing thou tookst order the fire should not ascend to consume them they would take order their prayers may ascend up and as the odours of the Saint's phialls burne before Thee still and never consume but be this day ever a sweet smell in Thy presence Their fire they came to put under the earth CHRIST would not have burne another fire He came to put upon earth Luke 12.49 and His desire is that it should burne even that fire whereon the incense of our devotion and the same fire of our praise burne before GOD and be in odorem suavitatis We were appointed Eph. 5.2 âo be made a sacrifice If Isaac be saved shall nothing be offered in his stead Shall we not thank GOD that he was better to them then Iames and Iohn and to us better then those were that will needs thrust themselves to be of His societie That when this dicimus was said of us too stayed it at dicimus and never lett it come to perâicimus miraculously made knowne these unknowne spirits that He turned and rebâked the motion and the spirits that made it that He came once and twice to save ãâã and destroy them If we shall let us then do it let our soules magnifie the Lord Luke 1.46 and our spirits rejoyce in Goâ our Saviour that the beginning of the Text and of our case was fire to consume them in the first verse that the end was non perdere sed salvare in the last Such may ever be the end of all attempts to destroy us So may He come still and still as heer He came never to destroy ever to save us And as oft as He to save us so oft we to praise Him And GOD grant that this answer heer of CHRIST may serve for a determination of this case for ever and every Christian be so resolved by it as the like never come in speech more by any dicimus But if as we know not what spirits are abroad that every destroying spirit may be rebuked and every State preserved as this town heer was and as we all were this Day And ever as He doth save still we may praise still and ever magnifie His mercie that endureth for ever Psal. 136.1 Amen A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the V. of November A. D. MDCXII LAMENT CHAP. III. VER XXII Misericordiae DOMINI quia non sumus consumpti quia non defecerunt miserationes Ejus It is the Lord 's mercies that we are not consumed because His compassions faile not THE verse is not amisse The booke suits not so well For this joyfull day of our great and famous Deliverance CHRIST 's Luk. 7.32 tibijs cecinimus is more meete then Iohn Baptist's Planximus and David's harp then Ieremie's Lamentations This I know commeth to your mindes at the mention of this melancholique booke But yet if we weigh our case well not what it fell out to be but what it was ment to have beene the very booke will not seeme so out of season For this very day should it not have beene a day of lamentation to the whole land was it not so marked in their ââlendar And they had had their wills would they not have given matter of mâking a booke of Lamentations over this State and that another manner Book ãâã more and with longer Chapters then this of Ieremie's By the mercie of GOD it proved otherwise But what shall we so entend the day what it is as we forgett what it was like to have beene No the booke and the verse Iuxta se posita will do well one sett out the other as the blacke-worke doth the white The Booke putt us in minde but for GOD 's mercie in what case we might have beene The Verse by GOD 's mercie what we are And even to thanke Him that our lott was to hitt the verse and misse the booke to fall within the one and without the other The truth is I had a desire That Misericordiae Domini might have their day and this day I thought to dedicate chiefly to
then the shovell and the Spade crying out at the houre of death both of the uncertainty of their riches of the uncertainty of the estate of their soules too This point this is a point of speciall importance to be spoken of by me and to be thought of by you I would GOD you would take it many times when GOD shall move you into sad consideration With a great affection and no lesse great truth said Chrysostome that heaven and earth and all the creatures in them if they had teares they would shedd them in great abundance to see a great many of us so carelesse in this point as we be It is the hand of the LORD and it is His gracious hand if we could see it that He in this manner maketh the world to totter and reele under us that we might not stay and rest upon it where certainty and stedfastnesse we shall never find but in Him above where onely they are to be found For if riches being so brittle and unsteady as they be men are so mad upon them if GOD had setled them in any certenty what would they have done What poore man 's right what widowe's copie or what Orphane's legacie should have been free from us The IâI Point Trust in God Well then if riches be uncertaine whereto shall we trust If not in them where then It is the third point Charge them that be rich in this world that they be not high-minded neither trust in the uncertenty of riches but that they trust in GOD. It is the third point of the Charge in generall and the first of the affirmative part and conteineth Partly a Homage to be done for our riches to GOD and that is trust in Him And partly a rent charge layd upon our riches which is doing good And indeed Psal. 37.5 no other then David had said before Trust in the Lord and be doing good Saint Paul will batter down and lay flat our Castle but he will erect us another wherein we may trust Yea indeed so as Salomon did before setteth up a tower against the tower the Tower of the righteous which is the Name of the LORD against the Rich man's tower Pro. 18.10 which is as you have heard before his riches In stead of the Worldling's saith which is to make money an article of his faith teacheth us the faith of a Christian which is to vouchsafe none but GOD that honour Even so doth the Apostle heer and that for great reason Nam qui vult securus sperare speret in Eo qui non potest perire He that will trust and be secure in his trust let him trust in Him who himselâe never failed and never faileth those that put their trust in him in whom is no uncertainty Iam. 1.17 no not so much as any shadow of uncertainty Trust in him by looking to Him first yer we admitt any els into our conceipt and by looking to Him last and not looking beyond him to any as if we had a safer or trustier then He. And that because he is the living GOD as if he should say That you phaâsie to your selves to trust in is a dead idoll and not a living GOD and if ever you come to any dangerous disease you shall find it is an idoll dead in it self not hable to give it selfe life much lesse to another not hable to ransome the bodie from the death âuch lesse the soule from hers not hable to recover life when it is gone nay not hable to preserve life when it is present not to remove death nay not to remove sicknesse not any sicknesse not the gout from your feet not the palsie from your hanâs nay not so much as the ache from your teeth not hable to add one haire to your head nor one haire 's bredth to your stature nor one houre to your dayes nor one minute to the houres of your life This moath-eaten God as our Saviour CHRIST calleth it this canker-eaten God this God that must be kept under locke and key from a thiefe trust not in it for shame O let it be never said the living trust in the dead Trust in the living GOD that liveth himselfe nay that is life himselfe in His Sonne that was hable to quicken himselfe and is hable to quicken you of whose gift and inspiration you have already this life by whose daily spirit and visitation your soule is preserved in this life in this mortall and corruptible life and of whose grace and mercie we looke for our other immortall and aeternall life Who not onely liveth but also giveth you c A living and a giving God that is that liveth and that giveth of whose gift you have not onely your life and terme of yeares but even also your riches themselves the very hornes that you lift so high and wherwith unnaturally many times you push against Him that gave them He giveth for the earth was the Lord's and all that therein is Psal 24.1.115.16 Ag 2.9 till the earth he gave unto the children of men And silver and Gold were the Lord's till not by a casuall scattering but by his appointed giving not by chance but by gift He made them thine He gave them ââou broughtest none of them with thee into the world thou camest naked He gave them and when He gave them He might have given them to thy brother of low estate and made thee stand and ask at his door as He hath made him now stand and ask at thine He giveth you riches you get them not it is not your own wisdome or travaile that getteth them but His grace and goodnesse that giveth them For you see many men of as great understanding and foresight as your selves want not onely riches but even bread It is not your travaile except the Lord had given them Eccle. 9.11 all the early up-rising and late downe-lying had been in vaine It is GOD that giveth make your recognisance it is so for feare lest if you denie Dominus dedit Iob 1.21 you come to affirme Dominus abstulit GOD teacheth it was He that gave them by taking them away This is Saint Paul's reason let us see how it serves his conclusion to the overthrow of our vaine pride and foolish trust in them If it be gift Si accepisti quid gloriaris 1. Cor 4.7 be not proud of it And if it be gift He that sent it can call for it again trust not in it Who giveth us all things c All things spirituall or corporall temporall or aeternall little or great from the least and so upward from the greatest and so downward from panem quotidianum a morsell of bread to Regnum coelorum the Kingdome of heaven He giveth us all even unto Himselfe yea He giveth us himselfe and all and more we cannot desire Why then if He give all all are Donatives all that we hold we hold in franck almoigne and no other tenure
practise hath been alwaies to employ them in other parts and functions besides that is plaine by Iustine Martyr who lived in the Apostle's daies Apol. 2. ad Antonium namely to distribute the Communion by Tertullian de Bap. to baptize by Cyprian Ser. 6. de lapsis and diverse others So that to conclude these are imaginations touching the Apostle's fellowship howsoever a great number of deceived peoplâ bowe downe to them and worship them Imaginations touching the breaking of bread III. Imaginations touching the breaking of bread which is joyned to that fellowship as the chiefest badge of that fellowship For by it is gathered the communion as may be gathered by conference with Acts 20.7 and as the Syrian Text translateth it For that as by the other Sacrament in the Verse immediatly going before they are receiv'd into the body of the Church so by this they are made to drinke of the spirit 1. Cor. 13.13 and so perfected in the highest Mysterie of this Societie Concerning which as the Church of Rome hath her imaginations First in that she many times celebrateth this mysterie sine fractione without any breaking at all Whereas as heretofore hath been shewed out of 1. Cor. 10.18 it is of the nature of an Eucharist or Peace-offering which was never offered but it was eaten that both there might be a representation of the memorie of that sacrifice and togither an application to each person by partaking it And secondly in that she hath indeed no breaking of bread at all For it being broken ever after it is consecrated there is with them no bread remaining to breake and the bodie of CHRIST is now impassible and cannot be broken so that they are faine to say they breake Accidents and indeed they well know not what Contrarie to Saint Luke heer who calleth it fractionem panis and to S. Paul 1. Cor. 10.16 who saith Panis quem frangimus As these are their imaginations so we want not ours For many among us phansie only a Sacrament in this action and look strange at the mention of a Sacrifice Whereas we not onely use it as a nourishment spirituall as that it is too but as a meane also to renew a covenant with GOD by vertue of that Sacrifice as the Psalmist speaketh Psal. 50.5 So our SAVIOVR CHRIST in the institution telleth us Luc. 22.10 and the Apostle Heb. 13.10 And the old Writers use no lesse the word Sacrifice then Sacrament Altar then Table offer then eate but both indifferently to shew there is both And again too that to a many with us it is indeed so fractio panis as it is that onely and nothing beside Whereas the bread which we break is the partaking of CHRIST 's true bodie not of a Signe figure or remembrance of it 1. Cor. 10 16. For the Church hath ever beleeved a true fruition of the true body of CHRIST in that Sacrament Further as heretofore hath been made plaine it is an imagination to think that this breaking of bread can be severed from the other ver 46. which is ESAI 's breaking of bread to the needie Whereby Esa 58.7 as in the former CHRIST communicateth himselfe with us so we in this latter communicate our selves with our poore brethren that so there may be a perfect communion For both in the Sacrifice which was the figure of it it was a matter of Commandement Deut. 16.10 insomuch as the poorest were not exempt from GOD 's offerings Luc. 21.4 And our SAVIOVR CHRIST 's practise was at this feast to command somewhat to be given to the poore Iob. 13.29 And last of all the Agapae or love-feasts of the Christians for reliefe of the poore doe most plainly expresse that I meane In place of which when they after proved inconvenient succeeded the Christian Offeâtorie And lastly whereas we continue in the Doctrine and Prayers of the Church we do many times discontinue this action a whole yeare togither These long intermissions so that if it be panis annuus once a yeer receiv'd we think our duty discharged are also no doubt a second imagination in our common practise For sure we should continue also in this part and the frequenting of it if not so often as the Primitive Church did which either thrise in the weeke or at the furthest once did communicate yet as often as the Church doth celebrate which I thinke should do better to celebrate more often And those exceptions which commonly we alleage to disturbe our selves for that action make us no lesse meet for prayers then for it For except a man abandon the purpose of sinne Psal. 66.18 and except he be in Charitie Matt. 6.14 he is no more fit to pray then to communicate and therefore should absteine from the one as well as from the other Or to say the truth should by renewing himselfe in both these points make himselfe meet for both continuing no lesse in the breaking of bread than in prayers and doctrine IIII. Imaginations touching Praiers Imaginations touching prayers As the former was the most speciall exercise of a Christian and chiefest in dignitie So this is the most generall and chiefest in use Therefore he puts it in the plurall number as if both in preaching censuring and communicating it had his use as indeed it hath Before all things 1. Tim. 2.1 In all things 1. Thes. 5.17 After all things Eph. 6.18 Num. 6. ver vlt. And in this also we want not phansies In this age especially wherein an idle conceit is taken up that never came into the heads of any of the old haeretiques though never so brain-sicke once to imagine Our SAVIOVR CHRIST thus willeth us Lâc. 11.12 When ye pray say Our FATHER c. A most fond imagination is start up in our times never once dreamed of before that telleth us in no case we must say Our FATHER c with which forme if Saint Augustine be to be beleeved as a witnesse of antiquitie the universall Church of CHRIST hath ever used to begin and end all her prayers Ep. 5â as striving indeed by diverse other formes more largely to expresse the sense of that prayer but not being hable to come neere the high art and most excellent spirit of perfection in that pattern they alwaies conclude with it as being sure howsoever they may for diverse defects not atteine to the depth of it in and by it they shall be sure to begge all things necessarie at GOD 's hands This I named first because it is appropriate to our times Besides as the Church of Rome hath her imaginations touching Praiers first against Saint Paule's orabo mente in setting the people to pray they wote not what and so making their understanding unfruictfull 1. Cor. 14.14 And againe against our Saviour Christ's Caveat Mat. 6.7 in setting them to goe over whole Rosaries and Psalters as if much babling after the heathen manner were acceptable to GOD. So likewise doe others also among us
hebrew sheweth there is a reason there is a cause why it commeth 1. Sam. 6.9 And the english word Plague comming from the Latine word Plaga which is properly a stroke necessarily inferreth a Cause For where there is a stroke there must be One that striketh And in âhat both it and other evill things that come upon us are usually in scripture called Gods judgements If they be iudgements it followeth there is a Iudge they come from They come not by adventure by chance they come not Chance and Iudgement are utterly opposite Not Casually then but Iudicially Iudged we are For when we are chastened we are judged of the Lord. 1 Cor. 11.32 There is a Cause Now what that Cause is Concerning which 1. That Cause is 1. Naturall if you aske the Physitian he will say the cause is in the aire The Aire is infected the Humors corrupted the Contagion of the sicke comming to and conversing with the sound And they be all true causes The Aire For so we see by casting * The aire infected ashes of the furnace towards heaven in the aire the aire became infected and the plague of botches and blaines was so brought forth in Egypt * Exod. 9.8 The Humors For to that doth King David ascribe the Cause of his disease that is that his moisture in him was corrupt dried up 2 The Humors corrupted Psal. 32.4 turned into the drought of Summer Contagion Which is cleare by the Law where the leprous person 3 Contagion Levit. 13.45.46 52. for feare of contagion from him was ordered to crie that no body should come neere him To dwell apart from other men The clothing he had worn to be washed and in some case to be burnt The house-walls he had dwelt in to be scraped and in some case the house it self to be pulled downe In all which three respects Salomon saith Pro. 14.16 A wise man feareth the Plague and departeth from it and fooles runne on and be carelesse A wise man doth it and a good man too For King David himselfe durst not go to the Altar of GOD at Gibeon to enquire of GOD there because the Angel that smot the people with the plague stood betweene him and it 1. Chro. 21.30 that is because he was to passe through infected places thither But as we acknowledge these to be true that in all diseases 2 Supernaturall By which GOD. and even in this also there is a Naturall cause so we say there is somewhat more something Divine and above âature As somewhat which the Physitian is to looke unto in the plague so likewise something for Phinees to do and Phinees was a Priest And so some worke for the Priest as well as for the Physitian and more then it may be It was King Asa's fault He in his sicknesse looked all to Physitians and looked not after GOD at all That is noted as his fault It seems ãâ¦ã It seemes his concâit was there was nothing in a disease but ãâã nothing but bodily which is not so For infirmitie is not only ãâã bodily there is a Spirit of infirmitie we finde Luc. 13.11 And some ãâã spirituall there is ãâã infirmities something in the soule to ãâã âealed In all âut specially in this Wherein that we might knoâ it to be spirituâll we finde it oft times to be executed by spirits We see an ãâã destroying Angel ãâ¦ã 12.13 in the Plague of Egypt another in the Plague in Swaââârib'â Campe ãâ¦ã â7 36 ãâ¦ã 21.16 ãâ¦ã 16.2 a third in the Plague at Ierusalem under David ãâ¦ã pouring his phiall upon earth and ther fell a noysome plague upoâ ãâã and beast So that no man looketh deeply enough into the Cause of this sickenesse unlesse he acknowledge the Finger of God in it over ãâã âbove any causes naturall ãâ¦ã GOD then hath his part GOD But how affected GOD provoked to aâger so it is in the Text his anger his wrath it is that bringeth the plague among us ãâ¦ã The Verse is plaine They provoked him to anger and âhe plague brake in among them ãâ¦ã Generally there is no evill saith Iob but it is a sparke of GOD 's wrath And of all evills the Plague by Name There is wrath gone out from the LORD ãâã 21.7 and the plague is begunn saith Moses Num. 16.46 So it is said GOD was displeased with David he smot Israël with the plague So that if if there be a plague GOD is angry and if there be a great plague GOD is very angry Thus much for By what for the anger of GOD by which the plague is sent Now for what ãâ¦ã âhich ãâ¦ã general There is a cause in GOD that he is angry And there is a Cause for which he is angry For he is not angry without a cause And what is that cause For what is GOD angry What is GOD angry with the waters when he sends a tempest it is Habacuk's question ãâ¦ã Or is GOD angry with the earth when He sends barrennesse Or with the aire when he makes it coÌtagious ãâ¦ã 5. 6. No indeed His anger is not against the Elements they provoke him not Against them it is that provoke him to anger Against men it is and against their sinnes and for them commeth the wrath of GOD upon the children of disobedience And this is the very Cause indeed As there is Putredo humorum so there is also putredo morum And putredo morum is more a Cause then putriedo humorum 1 The Corruption of the soule the ãâã 7. â 2 corrupting of our waies more then the ãâã 6.12 corrupting of the aire The ãâã 8.38 Plague of the Heart more then the sore that is seene in the body ãâã 5.32 The cause of Death that is sinne the same is the cause of this ãâã 38.5 kinde of death of the plague of mortalitie And as the âpanâ Balme of ilead and the ãâã 48.46 Physitian there may yield us helpe when GOD'S wrath is removed so if it be not no balme no medicine will serve ãâã us with the Woman in the Gospell ãâã 5.26 spend all upon Physitians we shall bee never the better till we come to CHRIST and he cure us of our sinnes whâ is the onely Physitian of the diseases of the soule ãâã â 2 And wiââ CHRIST the cure beginns ever withiâ First Sonne thy ãâã be for giventhee and then a fier âake up thy bed and walke His sinnes first and his limbes after As likewise when we are once well CHRIST'S councell is sinne no more lest a worse thing come unto thee As if sinne would certainely bring a relapse into a sicknesse But shall we say the wraâh of GOD for sinnes indefinitely Particular sinn That were somewhat too generall May we not specifie them or set them downe in particular Yes I will point you at three or foure First this
Num 16 48. went betweene the living and the dead Now ther is a fit resemblance between Incense and Prayers f Psal. 141.2 Let my Prayer come before thy presence as the Incense And when the Priest was within burning Incense g Lu. 1.10 the people were without at their prayers And it is expressly said h Rev. 5.8 that the sweet odors were nothing els but the prayers of the Saints Prayer is good and that Phinees's prayer Phinees was a Priest 2 Phinees prayer as a Priest the sonne of Eleazar the Nephew of Aaron So as there is Vertue as in the prayer so in the person that did pray in Phinees himselfe As we know the Office of a Sergeant being to arrest the Office of a Notarie to make acts the act that is done by one of them is much more autenticall then that which is done by any common person So every Priest being taken from among men and ordeined for men Heb. 5.1 in things perteining to God that he may offer prayers the prayers he offereth he offereth out of his Office and so even in that respect there is caeteris paribus a more force and energie in them as comming from him whose Calling it is to offer them then in those that come from another whose Calling it is not so to doe To this end God saith to Abimelech Abraham is a Prophet and he shall pray for thee and thou shalt live So that the prayer of a Prophet Gen. 20.7 in that he is a Prophet is more effectuall And in the Law you shall finde it all along When men come to bring their sacrifice for their sinnes it is said the Priest shall make an attonement for them before the Lord and their sinnes shall be forgiven them And in the Prophetts we see plainly in time of distresse Ezekia sent unto the Prophet Esai to entreat him to lift up his prayer for the remnant that were left and so he did and was heard by God And in the New Testament Saint Iames's advise is In time of sicknesse to call for the Priests and they to pray over the partie and that Prayer shall worke his health and if he have committed sinnes they shall be forgiven him For where the Grace of prayer is and the Calling both they cannot but availe more then where no Calling is but the Grace alone The praier of Phinees and of Phinees standing What need be there any mention of Phinees's standing Was it not enough to say Phinees praied It skills not whither he sate or stood for praying it selfe was enough No we must not thinke the Holy Ghost sets down any thing that is super fluous Somwhat there is in that he stood Of Moses it is said before in this Psalme that he stood in the gap to turne away the wrath of God In Ieremie it is said ãâ¦ã though Moses Sâmuel stood before me So there is mention made of standing also And the Prophet himself puts God in mind that he stood before him to speake good for the people to turne away his wrath from them that is put God in minde of the very site of his body ãâ¦ã For though God be a Spirit and so in Spirit to be worshipped yet inasmuch as he hath given us a body with that also are we to worship him to glorifie him in our body spirit ãâ¦ã which both are God's to present or offer our bodies to God as a holy acceptable sacrifice in the reasonable service of him ãâ¦ã And to present them decently For that also is required in the service of GOD. Now judge in your selves Is it comely to speake unto our betters sitting Sedentem orare extra disciplinam est saith Tertullian to pray sitting or sit praying is against the order of the Church The Church of GOD never had nor hath any such fashion All tendeth to this as Cyprian's advise is Etiam habitu corporis placere Deo even by our very gesture and the carriage of our body to behave our selves so as with it we may please GOD Vnreverent carelesse undevout behaviour pleaseth him not It is noted of the very Angels Iob. 1.6 Esai 6.2 Dan. 7.10 that they were standing before God If them it becomes if Phinees if Moses if Samuel and Ieremie it may well become us to learne our gesture of them Praier is available to appease God's wrath and so consequently to remove the Plague ãâ¦ã But not prayer alone For though it abate the anger of God which is the first yet it goeth not high enough takes not away the second cause that is our inventions which are the cause of God's anger We see it plaine in Num. 25.6 they were all at praiers and Phinees among them ãâã 25.7.8 he and the rest But yet the plague ceased not for all that till in the Verse following Phinees took his javelin wherwith in the very act of fornication he thrust them both through Zamri and his woman and then the plague was staied from the children of Israë For as praier referreth properly to anger so doth executing judgement to sinne or to our inventions the cause of it Praier then doth well but praier and doing justice both these togither jointly will doe it indeed And if you disjoine or separate them nothing will be done If we draw neere to GOD with our mouthes and honour him with our lipps it will not availe us if judgement be turned back or justice stand afarr of ãâ¦ã There are two persons Both of them were in Phinees For as he was a Priest ãâ¦ã so he was a Prince of his Tribe So then both these must ioyne togither as well the devotion of the Priest in praier which is his Office as the zeale of the Magistrate in executing Iudgement which is His. For Phinees the Priest must not onely stand up and pray but Moses the Magistrate also must stand in the gap to turne away the wrath of God that he destroy not the people No lesse he then Aaron with his golden Censer to run into the middst of the Congregation to make attonement for them when the plague is begun Moses he gave in charge for the executing of them that were joined to Baal-Peor Num. 25.4 Phinees he executed the charge Moses stood in the gap when he gave the sentence Phinees stood up when he did the execution And these two are a blessed conjunction One of them without the other may misse but both togither never faile For when Zamri was slaine and so when Rabshakeh perished and so when the incestuous Corinthian was excommunicated in all three the plague ceased But what if Moses give no charge what if Phinees doe no execution 3. By every man upon himselfe as oft it falleth out How then In that case every private man is to be Phinees to himselfe is not only to pray to God but to be wreaked do judgement 2. Cor. 2.11 1.
works whereby we may die to sinne There the bread of GOD which shall endue our soules with much strength yea multiplie strength in them to live vnto GOD Ioh. 6.33 yea to live to him continually for he that eateth His flesh and drinketh His bloud Ioh. 6.56 dwelleth in Christ and Christ in him not inneth or sojourneth for a time but dwelleth continually And never can we more truly or properly say In Christo Iesu Domino nostro as when we come new from that holy Action for then He is in us and we in Him indeed And so we to make full accompt of this service as a speciall meanes to further us to make up our Easter daye 's accompt and to sett off a good part of our charge In CHRIST dropping upon us the annointing of His grace In Iesus who will be readie as our SAVIOVR to succour and support us with his Auxilium speciale His speciall helpe Without which assisting us even grace it selfe is many times faint and feeble in us And both these because He is our Lord who having come to save that which was lost will not suffer that to be lost which He hath saved Thus vsing His owne ordinance of Prayer of the Word and Sacrament for our better enhabling to discharge this daies dutie we shall I trust yeeld up a good accompt and celebrate a good Feast of His Resurrection Which Almighty GOD grant c. A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL On the V. of Aprill A. D. MDCVII being EASTER DAY I. COR. CHAP. XV. VER XX. Nunc autem CHRISTVS resurrexit a mortuis primitiae dormientium But now is CHRIST risen from the dead and was made the first fruicts of them that sleepe THE same Apostle that out of CHRIST 's Resurrection taught the Romanes matter of duty the same heere out of the same resurrection teacheth the Corinthians matter of hope There similiter vos by way of patterne to conforme our selves to Him in newnesse of life Rom. 6.4 Phi. 3.21 Anâ heer similiter vos in another sense by way of promise that so doing He shall heerafter conforme us to Himselfe change our vile bodies and make them like His glorious body That former is our first resuârection from sinne This later our second resuârection from the grave This the reward of that In that the worke what to doe In this our reward what to hope for These two Labour and Hope the Church joyneth in one Antheme to day her first Antheme They sort well and being soong together make a good harmonie But that without this labour without hope is no good musique To rise and to reclaime our selves from a sinfull course of life we have long lived in is labour sure and great labour Now labour of it selfe is a harsh unpleasant thing unlesse it be seasoned with hope Debet qui arat in spe arare saith the Apostle above Chap 9.10 at the IX Chap. in the matter of the Clergie's maintenance He that plowes must plow in hope his plough will not goe deepe els his furrowes wil be but shallow Men may frame to themselves what speculations they please but the Apostle's saying will prove true sever hope from labor and you must looke for labor and labourers accordingly sleight and shallow GOD knoweth Labour then leades us to hope The Apostle saw this and therefore is carefull whom he thus presseth to newnesse of life and the labour thereof to raise for them and to set before them matter of hope Hope heer in this life he could set them none They were as he was himselfe at quotidiè morior Ver. 31. every houre in danger to be drawen to the block It must therefore be from another or at least as the Text is by a hope of being restored to life againe It was their case at Corinth heer in this chapter plainly If we must die to morrow if there be all that shall become of us then let us eat and drinke while we may If we be not sure of another life Ver 32. let us make sure of this But when in the sequele of the chapter he had shewed there was a restoring and that so sure he was of it that he falls to insult over them in these termes they gird up their loynes again and fall to their labours a fresh as knowing their labour should not be in vaine in the LORD This hope leades us to our restoring Ver. 32. Our restoring is but a promise shall be restored that necessarily referrs to a Party that is to make it good Who is that CHRIST Eccles 9.4 CHRIST is our hope Why hope is ioyned to the living saith the Wise-man CHRIST is dead buried last Fryday If He be our hope and He be dead our hope is dead too And if our hope be dead our labour will not live long nay both are buried with CHRIST in His grave It was their ease this day Luc. 24.21 that went to Emmaüs say they supposing CHRIST to be dead nos autem sperabamus we were once in good hope by Him that is while He lived as much to say as now He is in His grave our hope is gone we are even going to Emmaüs But then after as soon as they saw He was alive againe their hope revived and with their hope their labour and presently back againe to Ierusalem to the Lord's worke and bad Emmaüs farewell So He leads us to labour labour to hope hope to our restoring our restoring to CHRIST 's who as He hath restored Himselfe will restore us also to life And this keeps us from going to Emmaüs It is used proverbially Emmaüs signifieth a people forlorne all that are at sperabamus have lost their hopes are sayd to goe thither and thither we should all goe even to Emmaüs but for the hope that breathes from this verse without which it were a cold occupation to be a Christian. This then is the hope of this text spes viva spes beata worth all hopes els whatsoever All hopes els are but spes spirantium hopes while we breath This is spes expirantium the hope when we can fetch our breath no longer The carnall man all he can say is dum spiro spero his hope is as long as his breath The Christian aspireth higher goeth further by vertue of this verse and saith dum expiro spero Iob. 29 17. his hope failes him not when his breath failes him Even then saith Iob reposita est mihi spes in sinu meo this hope and onely this is layd up in our bosome that though our life be taken from us yet in CHRIST we to it and it to us shall be restored againe Our case is not as theirs then was No persecution nor we at quotidiè morior and therefore not so sensible of this doctrine But yet to them that are daily falling toward death rising to life is a good text Peradventure not when we are well