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 bâ—st gifts it is Saint Paul's counsaile the bâ—st 1 Cor 12.31 Omne Datum as well as Omne Daâ—um 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 noâ—e 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 〈…〉 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 Whâ—â— have you 1. Cor 4 7. that is you have nothing but you have received it but it hath beene given you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are relatives one inferres the other Away then with this second error He that made the Elepâ—ant made the Aâ—t 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 â—â—aven He it is that gives us every pâ—ece of bread and meat and putts us to acknowleâ—ge it In one and the samâ— prayer making us to sue fâ—r regnum tuum and for 〈…〉 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 〈◊〉 4. â—0 〈◊〉 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 clâ—fâ— 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 * Psâ—l 4 6. Who will shew us any good 2. The 〈…〉 they 〈…〉 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 coâ—â—s That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above There are two in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above From. that is from some where els not from our selves From without and not out of us from within Aliunde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that aliund is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Deâ—cendenâ— 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
That Christ's bodie is Templum hoc 2. The dissolution of it by death in Solvite 3. The rearing it up againe by His resurrection in Excitabo 4. The time to doe it in three dayes By which circumstance of three dayes and this day the third of them commeth this time to claime a kind of propertie in this passage of Scripture And that two waies For first at this Feast were these words heer spoken you may see they were so at the thirteenth verse before at the Feast of Easter And secondly at this Feast againe were they fullfilled after the Solvite three dayes since the Excitabo this very day So at this Feast the promise and at the very same the accomplishment of it The accomplishment once the memoriall ever Being then at this very time thus spoken and done Spoken heer now done three yeares after Being I say spoken and done and at this time spoken and done Neverso fit as now I. The two senses of Templâ—â—oc Ver. 20. Solvite Templum hoc Templum hoc we begin with It is a borrowed terme But we cannot misse the sense of it For both are set downe heer to our hand the wrong sense and the right The wrong the next verse of all for the materiall Temple So the Pharisees tooke it and mis-tooke it The right the next Verse after for the Temple of His body So they should have taken it For so He meant it Ver. 21. Ipse autem dicebat c But He spake of the Temple of His Body And He know his owne meaning best and reason would should be His own Interpreter And this meaning of His it had been no hard matter for them to have hitt on but they came but a byrding but to catch from Him some advantage and so were willing to mistake Him As this they caught as an advantage we see and layd it up for a raynie day and three yeares after out they came with it and framed an Inditement upon it as if He had meant to have destroyed their Temple Mat. 26.61 Mar. 14.58 The Pharisees sense could not be true Ver. 18. But was it likely or could it once be imagined He meant to destroy it It was GOD'S house And the zeale of God's house but even a verse before consumed Him And doth His zeale now like the zeale of our times consume God's house What and that so quickly but a Verse between But even very now He purged it And did He purge it to have it pulled downe That were preposterous Now it was purged pull it downe Nay pull it downe when it was polluted Now it is cleansed let it stand To reforme Churches and then seeke to dissolve them wil be counted among the errours of our Age. CHRIST was farr from it He that would not see it abused would never endure to have it destroyed specially not when He had reformed the abuses And yet more specially not even presently upon it they might be sure But that which must needs lead them to the right meaning was that these words Templum hoc He could not say them but by the manner of His uttering them by His very gesture at the delivery of this particle hoc they must needs know what Temple it was He intended It was easy to marke whither He carried His hand or cast His eye up to the fabrique of it or whither He bare them to His bodie Which one thing onely was enough to have resolved them of this point and to quit our Saviour of aequivocation We will then wayve theirs as the wrong meaning And take it as he wisheth The true sense Chap. 13.23 who leant on his breast and best knew His minde of the Temple of His bodie But what resemblance is there between a bodie and a Temple 1. A Bodie a Temple Ver. 16. or how can a bodie be so termed Well enough For I aske why is it a Temple What makes it so Is it not because it is Domus Patris mei as He said a little before because GOD dweleth there For as that wherein man dwells is a house So that wherein GOD is a Temple properly That I say wherein be it place or be it bodie So come we to have two sorts of Temples Temples of flesh and bone as well as Temples of lime and stone For if our bodies be termed houses because our soules tenant wise abide and dwell in them If because our soules dwell they be houses if GOD doe so they be Temples why not Why not 1. Cor. 6 1â— why know yee not this saith the Apostle that your very bodies if the Spirit of GOD abide in them eo ipso Temples they be such as they be But then they be so specially when actually we imploy them in the service of GOD. For being in His Temple and there serving Him then if ever they be Templa in Templo Living Temples in a Temple without life A bodie then may be a Temple Even this of ours And if ours these of ours I say in which 2. CHRIST 's body a Temple Col. 2.9 the Spirits of God dwelleth onely by some gift or grace with how much better right better infinitely His bodie Christ's in whom the whole God-Head in all the fulnesse of it dwelt corporally Corporally I say and not Spiritually alone as in us By nature by personall union not as in us by grace and by participation of it onely Againe if ours which we suffer oft to be polluted with sinne that many times they stand shutt up and no service in them for a long season togither how much more His that never was defiled with any the least sinne never shut but continually taken up and wholly imployed in His Father's service His above all exception His without all comparison certeinly Alas ours but Fathers acâ—es under goat skinns His the true the Marble the Cedar-Temple inâ—enâ— in CHRIST'S bodie then a Temple But a Temple at large will not serve It must be Templum hoc that very Temple 3. Christ's body This Tâ—â—â—le or 〈…〉 they too heat for And so we to proceed yet further and to seeke a congruitie of His bodie with the materiall Temple it was taken for to which there is no doubt His intent was to resemble it The Rabbins in their Speculative Divinitie doe much busy themselves to shew that in the Tâ—mple there was a modell of the whole world and that all the Sphaeres in heaven and all the Elements in earth were recapitulate in it They were wide The Fathers tooke the right and bestowed their time and travaile more to the point to shew how that Temple and all that was in it was nothing els but a compendious representation of CHRIST for whom and in whose honour was that and all other true Temples And this they did by Warrant from the Apostle who in Heb. IX aimeth at some such thing Heb. 9.5 Christ's bodie Templum hoc wherein like Now the points of
And commonly other spirits are more violent and make a greater noise then the true Spirit The other two 1 of comming from heaven 2 comming for the Church from the holy heaven to the holy Church are both in sancto and sapere quae sursum being wise from thence and regard to religion and the Church are the two best Characters to discerne the Holy spirit by The Holy Spirit that is His Graces Now ye will understand of your selves I shall not need to tell you when we speake of the Holy Spirit as it filleth us we meane not the Essence or person of the Holy Ghost that fillâ—th heaven and earth saith the Prbohet and there is no going from it saith the Psalmist But onely certaine impressions of the Spirit Ier 23.24 Psal. 19 7. The Psalmist calleth them gifts Psal. LXVIII XVIII The Apostle Graces I. Cor. XII VII which carrie the name of their Cause so that in the Dialect or Idiom of the Scriptures to be filled with them is to be filled with the Spirit To shew this otherwhile they be joyned the spirit and power of ELIAS that is the power of the spirit Luke 1.17 the Wisdome and spirit of STEPHEN that is the wisdome of the Spirit Acts 6.10 And because these Gifts and Graces be of many points more Points of this Wind then there be of the Compasse and as it were many spirits in one sixe saith a Esay 11.6 Esai sevâ—â— saith b Apoc 1 4.3.1 S. IOHN they are all recapitulate under these two 1 Vnder the Wind is represented the saving grace which all are to have so to serve GOD that they may please Him as necessarie to all and without which we can be no more in our spirituall life then we can without our breath in our naturall This is generall to all It is said repleti sunt omnes the hearer must have it as well as the speaker It must ayre and drie up the superfluity of our nature els the fire will not kindle in us but turne all to smoke Of this Spirit are those nine points Gal. V. XXII 2 The other Gal. 2.22 represented in the Tongues sett forth unto us another kind of Grace principally meant and sent for the benefit of others given therefore in Tongues which serve to teach and in fire which serveth to warme others to shew are given and received for the good of others rather then of themselves And of this Spirit are the Points reckoned up I. Cor. XII VII And now we know what it was they were filled with let us come to the measure 2. The measures Repleti sunt Repleti sunt It was not spiritus transiens but implens a wind not that blew through them as it doth through many of us I know not how oft but that filled them they were the fuller for it Which word of filling wanteth not his speciall force referre we it to their estate now compared with what it was before repleti sunt or to their estate in this point compared with other since and namely with our selves Repleti sunt illi With theiâ— owne estate first For there is no question 1. Repleti sunt compared with their former estate Ioh. 20.22 they were not emptie or void of the Spirit before this comming They had not beene baptized by CHRIST Hâ— had not breathed on them and bidd them receive the HOLY GHOST in vaine If before this they had died none would have doubted of the estate of their soules This filling then first sheweth us there be diverse measures of the Spirit some single some double portions as appeareth by ELISAE'S petition not all of one size or scantling That as there are degrees in he wind Aura ventus procella a breath 1. Reg 2.9 a blast a stiffe gale so are there in the Spirit One thing to receive the Spirit as on Easter-day another as on Whit-sunday Then but a breath now a mighty wind Ioh 20.22 Ezek. 20.46 Ioel 2.28 then but received it now filled with it Sprinkled before as with a few dropps Ezekiel's stillabo Spiritum but now comes Ioel's Effundam spiritum which very text is alleaged at the XXVIII verse after by S. Peter powred out plenteously and they baptized that is plunged in it Imbuti Spiritu covered with some part of it so were they before heer now they be induti Spiritu clothed all over with power from above as CHRIST promised Luke XXIV XLIX To conclude the HOLY GHOST came heer saith Leo â—umulans non inchoans nec novus opere sed dives laâ—gitate rather by way of augmenting the old then beginning a new Though to say the truth both wayes He came heer The rule of the Fathers is Hierome and Cyrill have it where the HOLY GHOST was before and is said to come againe it is to be understood one of these two wayes 1 Either of an increase of the former which before was had 2 or of some new not had before but sent now for some new effect Breath they had before breath and wind are both of one kind differ onely secundùm magis minùs to be filled is but to receive onely in a greater measure therefore greater because their worke was now greater Before but to the lost sheep of Israël Mat. 10.6 Ioh. 16.16 now to all the stray sheepe in all the mountaines of the whole earth But beside that increase heer is a new forme too Which is a signe of a new gift utterly wanting in them before and wherewith now and never till now they were furnished to speake to all nations of all tongues under heaven Thus farre compared with themselves â— Repleti sunt illi with reference to others Now repleti sunt illi Illi with reference to others since and if you will to our selves They in the succeeding ages and we to this day receive the Spirit too or els it is wrong with us But both they before us short of the Apostles and we short of them by much It fareth heerin as it doth in the powring forth of an ointment the Psalme so likeneth it Psal. 133.2 No ointment at the skirts or edges of a garment doth runne so fresh and full as on the head and beard where it was first shed ever the further it goeth the thinner and thinner the streames be Therefore it is sayd Repleti sunt illi and even illi wants not his force they were filled they We but a Hin to their Epha but an handfull to their heape but a rantisme to their Baptisme They filled had as much as they could hold We have our measure such as it is but full we are not None of us so full but we could hold more 1 Reason And two reasons there are rendred 1 One such a Pentecost as this never was but this never the like before nor since It was CHRIST 's Coronation day the day of placing Him in His throne Psal. 68.18 Ephes. 4.8
that such a thing there should come to passe an effusion of the Spiâ—it and that a strange one And this they would find it to be this Prophesie of the Spirit powred this day fulfilled in their eares Of which Text the speciall points be two 1 Of the Spirit 's powring The Division 2 Of the end whereto The first I reduce to these foure 1 The Thing 2 the Act 3 the Partie by whom â— the Parties upon whom 1 De Spiritu meo is the thing 2 Effundam the act 3 Dicit Dominus the partie by whom 4 Super omnem carnem the parties upon whom it is powred Then the end whereto And in that foure more The last end of all in the last word of all salvabitur That is the very end and a blessed end if by any meanes we may attaine to it Then are there three other conducting to this Two maine ones and one accessorie but yet as necessarie as the other 2 Close to it in the end there is 〈◊〉 on the Name of the LORD He that calleth on the Name of the LORD shal be saved 3 And farthest from it at the beginning there is prophetabunt to call upon us to that end And my servants shall prophesie 4 And between both these there is a Meâ—â—randum of the Great Day of the LORD Which is not from the matter neither nor more then needs For then at that day we shall stand most in need of saving if we perish then we perish for ever And the mention and memorie of that Day will make us not despise prophecying nor forget invocation but be both more attentive in hearing of prophesie and more devout in calling on the Name of the LORD So it may well go for a third conducting meanes to our salvation Now to bring this to the Day This it is said shal be in the last daies Which with Saint Peter heer and with Saint Paul Heb. 1.1 yea and with the Rabbins themselves are the dayes of the Messiah So of our Messiah CHRIST to us and of none other Of whose dayes this is the very last For having done his errand He was to goe up againe and to send His Spirit downe to doe His another â—hile which is the worke of this day As his first then the taking of our flesh so his 〈◊〉 the giving of His Spirit the giving it abundantly which is the effundam heere It remaineth that we pray to Him who thus of His Spirit powred forth this day 〈◊〉 would vouchsafe on the same day to powre of it on us heer that we may so 〈…〉 Feast the memorie of it and so heare the words of this prophesie as may be to His 〈◊〉 â—cceptance and our owne saving in the great Day the Day of the LORD I. Of the Spirit 's powring De Spiritâ— OF the thing powred first De Spiritu meo the Spirit of GOD. First of Him to give Him the honour of His owne Day The Spirit is of himself Author of life and heer is brought in as Author of prophesie They both are in the Nicene Creed 1 the Lord and Giver of life 2 and who spake by the Prophets Life and speech have but one instrument the spirit or breath both Of it these foure 1. Prophesie can come from no nature but rationall The Spirit then is natura rationalis And determinate it is distinct plainly heer two wayes 1 The Spirit from Him whose the Spirit is Him that sayes de Spiritu meo 2 That which is powred from Him that powreth it Fusus à Fusore Being then natura rationalis determinata He is a Person for a person is so defined 2. Secondly effusion is a plaine proceeding of that which is powred as spiration is so too in the very body of the word Spirit So a Person proceeding 3. Thirdly being a Person and yet being powred out He behoves to be GOD. No Person Angell or Spirit can be powred out can be so participate Not at all but not upon all flesh not dilated so farre GOD onely can be that So the Person the Proceeding the Deitie of the Holy Ghost all in these words And not a word of all this mine but thus deduced by Saint Ambrose and before him by Dydimus Alexandrinus Saint Hierom's Master 4. But fourthly you will marke It is not my Spirit but of my Spirit The whole Spirit flesh could not hold not all flesh And parts it hath none 1. Vnderstand then of my Spirit that is of the gifts and graces of the Spirit Beames of this light streames of this powring Other where others heer the gift of pâ—ophâ—sie and tongues Luk. 4.18 The text of the last yeare 2. Which de Spiritu is also said to keep the difference between CHRIST and us Vpon Him the Spirit was The Spirit of GOD upon Me last yeare Vpon us not the Spirit but de Spiritu of my Spirit onely this year 2. The Act Effundam The next is the Act effundam In it foure more 1 The qualitie in that it is compared to a thing liquid fusil powred out This seemes not proper Powring is as it had been water He came in fire It would have been kindled rather then powred True but Saint Peter in proper termes makes his answer referr to their slaunder and that was that it was nothing but new wine a liquor Their objection being in a thing liquid his answer behoved to be accordingly And well it might so CHRIST had so expressed it Cap. 1. â— both lately in His promise Ye shal be baptized with the Holy Ghost within few dayes And formerly under the termes of waters of life Ioh. VII where Saint Iohn's exposition is Ioh. 7.39 This He spake of the Spirit Not then given but to be given streight upon CHRIST 's glorifying which is now this very day The Holy Ghost then is not all fire And this qualitie falls well with the two graces of 1 prophesie and 2 invocation heer given 1 Prophesie Moses the great Prophet likened it to the dew falling upon the herbs Deut 32.2 or the raine powred on the grasse Deut. XXXII And that likening is so usuall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreh the word in Hebrew for raine is so for a Preacher too that it poseth the Translators which way to turne it and even in that very Chapter of Ioël whence this Text is taken â— And invocation is so too a powring out of prayer and of the very heart in prayer Ver. 23. 3 And the third of the later Day may be taken in too Then there shal be a powring forth also of all the phialls of the wrath of GOD. 2. The qualitie then first the quantitie no lesse For powring is a signe of plentie â—â—â—ndum not aspergam the first prerogative of this day For the Spirit had beene â—iven before this time but never with such a largesse Sprinkled but not poured Never till now in that bounty that now This was reserved for Christ. For
prosper and all the world be the better We have done with conjunctìm and seriatìm and now we fall to seorsim to the severall â—â—visions And first to the Spirit 's that is the gifts and the nature of 〈◊〉 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a word of the Christian style 3. Of each severally 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gifts you shall not read it in aâ—y Heathen Author We turne it Gifts Gifts is somwhat too short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â—ore then a gift But first a gift it is It is not enough with us Christians that a â—â—ing be had with the Heathen man it is he cares for no more he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—re he is he hath it and that is all he lookes after The Christian adds further 〈◊〉 he hath it hath it not of himselfe spinns not his threed as the Spider doth out 〈◊〉 himselfe but hath it of another and hath it of gift It is given him Vnicuique 〈◊〉 it is the XI verse To every one is given So in stead of Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habite he putts Saint Iame's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a gift Iam. 1.17 with 〈◊〉 And how a gift Not do ut des gave him as good a thing for it Free gifts and so was 〈◊〉 worthie of it No but of free gift And so to Saint Iames his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 more but a gift he adds Saint Paul's heer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is grace and so a grace-gift or gift of grace This word the pride of our nature digests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch neer Nature is easily puft or blowne up but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prick in it for the bladder of our pride as if either of our selves we had it and 〈◊〉 it not or received it but it was because we earn'd it No Mat. 10.8 it is gratis 〈◊〉 on our part and gratis data on His freely given of Him freely received by us 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right 〈◊〉 given by Him Who is that The Spirit The naturall man feeles Give by the Spirit he 〈◊〉 soule and that is all the Spirit he takes notice of and is therefore called 〈…〉 that is nothing but soule that is all his Spirit Iude 19. The Christian takes 〈◊〉 of another Spirit that is not his owne that is GOD 's Spirit the Holy 〈◊〉 and that he iâ— beholden to Him who is one and the same Spirit Els so many 〈◊〉 many spirits But this is but one and the same Spirit Ver. 11. 〈◊〉 one and the same Spâ—rit makes also against Paganisme For they had nine 〈◊〉 and three Gracâ—s and I wot not how many Gods and Goddesses besides We goe bâ—t to one All ours come from one from the same Spirit All our multitude is from Vnitie All our diversitie is from identitie All our divisions from integritie from one and the same entire Spirit A free gift from the free Spirit a gift of grace from the Spirit of grace So from GOD not from our selves for CHRIST not for our selves by the Spirit not by â—ither our nature or industrie not alone For without the Spirit all our natuâ—â— â—nd industrie will vanish and nought come of them Thus it stands The Heathen man thankes his owne wit and study for his learning and we seeâ— do them not But this we say When all is done with all our parts naturall and all our 〈◊〉 habituall if the Holy Ghost come not with His graces spirituall no good will come of them Therefore we to seeke after spirituall gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the Apostle's word zealously to seeke them 1 Cor. 14.1 For though the Spirit give yet we must sue and pray for them Zacharie makes but one Spirit of these two Zach. 12.10 1 Grace and 2 Prayer Prayer as the breathing out Grace as the drawing in Both make but one breathing To pray then and more then to pray to stirre them up the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow them and make them burne as is used to be done to fire and as is to be done to the fierie tongues of this day Els you will have but a blaze of them and all els but cinders cold and comfortlesse geere God knowes But so all are to be suiters and to labour to have a part in this dealing By way of Division From the Spirit then they come but by way of division Not so as some all some never a whit but by way of division The nature whereof is neither all gifts to one Verse 7. nor one gift to all But as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnicuique to each some neither donum hominibus one gift to all men nor dona homini all gifts to one man but dona hominibus gifts to men Every one his part of the divident For such is the law of dividing Which division is of two sorts 1 either of the thing it selfe in kind 2 or of the measure 1. The kind In kind which the Apostle speaks of in the seventh Chapter and seventh verse To every one is given his speciall and proper gift to one in this kind to another in that GOD so tempering As the naturall body that in it the eye should not have the gift to goâ— but to see and the foot not to see but to goe And as the great body of the world In it Hirâ—m's country should yield excellent timber and stone and Salomon's Country 1. King â— 2.11 good wheat and oyle which is the ground of all commerce So the spirituall body that in it Paul should be deepe learned Apollo should be of better speech one need another one supplie the need of another ones abundance the other 's want In measure But division is not of the kind onely but of the measure also Diverse measures there be in one and the same kind Every one saith the Apostle Ephes. 4.7 according not to the gift but to the measure of the gift of CHRIST For to some gave He talents saith Saint Matthew Matt. 2â— 15.1â— Luk. 19.13 To some but pounds saith Saint Luke Great odds And of either to one gave He five to another three to a third but one in a different degree sensibly To each his portion in a proportion His Ghomer the law calls it the Gospell his demensum And remember this well For not only the kind will come to be considered but the measure too when we come to see who be in and who be out at the Spirit 's division And so much for the Spirit If we have done with the gifts we come to the places For where the Spirit ends CHRIST beginnes â— The Places or calling So as if no gift stay heere
That He sent when He sent His Sonne a fuller then whom He could not send nor Time could not receive Therefore with the sending Him when that was Time was at the top that was the Quando venit then it was plenitudo temporis indeed And well might that time be called the fullnesse of time For when He was sent into the world in whom the fullnesse of the God-head dwelt bodily Col. 2.9 Ioh 3.34 Ioh. 1.14 Ioh. 1.16 In whom the Spirit was not by measure In whom was the fullnesse of grace and truth Of whose fullnesse we all receive When He was sent that was thus full then was time at the full And well also might it be called the fullnesse of time in another regard For till then all was but in promise in shadowes and figures and prophecies only which fill not God knowes But when the Performance of those promises the body of those shadowes the substance of those figures the fulfilling or filling full of all those prophecies came then came the fulnesse of time truly so called Till then it came not then it came And well might it be called the fullnesse of time in a third respect For then the Heire that is the World was come to his full age and so that the fittest time for Him to be sent For to that compareth the Apostle their estate then that the former times under Moses and the Prophets were as the Nonage of the world sub Paedagogo in the III. Chapter Ver. XXIIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at their A. B. C. or rudiments as in the very last words before these Their estate then as of Children in their minority little differing from servants For all this while nondum venit the fullnesse of time was not yet come But a time ther was as for man so for mankind to come to his full yeeres That time came with Christs comming and Christs comming with it and never till then was the fulnesse of time but then it was And let this be enough for this point more there is not in the text But if any shall further aske why then at that age of the world the world was at his full age iust then and neither sooner nor later I know many heads have been full of devises to satisfie mens curiosity in that point But I hold it safest to rest with the Apostle in the second verse on GODS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that content us Then was the time for that was Tempus praefinitum à Patre the time appointed of the Father For even among men though the Father being dead the Law setteth a time for the Sonne to come to his heritage yet the Father living no time can be prefixed but only when it liketh Him to appoynt and the Father heer liveth Acts 1.7 and therefore let his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stay us The times and seasons He hath put in His owne power it is not for us to know them This is for us to know that with His appoyntment we must come to a full point So doth the Apostle and so let us and not busie our selves much with it time is but the measure or caske that where-with it is filled doth more concerne us To that therefore let us come 2. GOD sent The degrees are seven as I sayd To take them as they rise Misit Deus God sent That standeth first and at it let our first stay be That will fall out to make the first degree For even this that GOD sent at all Ipsum mittere Dei this very sending it selfe is a degree It is so and so we would reckon of it if we knew the Sender and who He is the Maiestie of His presence how great it is and how glorious how farr surpassing all we can see on earth For Him for such an one as He to condescend but to send is sure a degree For enough it had beene and more then enough for Him to be sent to and not to send Himselfe To have sit still and been content that we might send to Him and have our message and petition admitted and not He send to us That had beene as much as we could looke for and well if we might have beene vouchsafed but that But it was He that sent not we to Him first nay not we to Him at all but He to us He to us And what were we that He to us Vs as else-where He termeth us meere Aliens from Him Ephes. 2.12 and His Houshold Not that only but Vs in case of men whom the Law had passed upon So is our estate described in the end of the Text. For Him to send to Vs so great as He to such as we to thinke vs tanti so much worth as to make any mission or motion or to disease any about vs This may well be the first Be it then so that to us or for us or concerning us GOD would trouble Himselfe to make any sending A fullnesse there is in this Full He was a fullnesse there was in Him even the fullnesse of compassion in His bowels over our estate els such a Sender would never once have sent 2. His Sonne GOD sent Sent and sent His SONNE That I make no question will beare a second Others He might have sent and whosoever it had beene He had sent it might well have served our turnes If sent by the hand of any His Servants any Patriarch Prophet any ordinary messenger it had beene enough So hitherto had beene His Sending So and no otherwise ever till now Then if to send by any may seeme sufficient to send His SONNE must needs seeme full For ever the more excellent the Person sent the more honourable the sending the greater He the fuller it Now greater there is not then His SONNE His first His only begotten SONNE Col. 2.9 in whom the fullnesse of the God-head dwelt In sending Him He sent the greatest the best the fullest thing He had To heape the measure up yet more with the cause of His sending in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was voluntarie He sent Him not for need but for meere love to us and nothing els There was no absolute necessitie that He should have sent Him He might have done what He intended by the meanes and ministery of some besides GOD could have enabled a Creature a Creature enabled by GOD and the power of His might could soone have trod downe Sathan under our feet But if it had beene any other He had sent His love and regard to us had not shewed so full It had beene Ostendit DEVS charitatem but not Ecce quantam charitatem ostendit DEVS 1. Ioh. 3.1 Whomsoever He had sent besides His love had not been full at least not so full as it should have been if He had sent His SONNE That therefore it might be full and so appeare to us for full Misit Deus Filium suum Enough it was in compassion
satisfie the Prophet Nature doth and so doth Grace too For generally vve are bound to regard the worke of the LORD Psal 28.5 and to consider the operations of His hands and specially this vvork in comparison whereof GOD himselfe saith Esa. 43.18 the former workes of His shall not be remembred nor the things done of old once regarded Yea CHRIST himselfe pierced as he is inviteth us to it For in the Prophet heere it is not In cum but In me not on Him but on Me whom they have pierced But more fully in Ieremy for to CHRIST himselfe do all the ancient Writers apply and that most properly those words of the Lamentation Lam 1.12 Have ye no regard all ye that passe by this way Behold and see if there be any sorrow like my sorrow which is done unto me wherewith the LORD haâ—h afflicted me in the day of His fierce wrath Our owne profit which is wont to perswade vvell inviteth us for that Num 21.8 9. as from the brazen Serpent no vertue issued to heale but unto them that steddily bâ—held it so neither doth there from CHRIST but upon those that vvith the eye of faith have their contemplation on this object vvho thereby drawe life from him and vvithout it may and do perish for all CHRIST and his passion And if nothing els move us this last may even our danger For the time vvill come vvhen vve our selves shall desire that GOD looking with an angry countenance upon our sinnes vvould turne his face from them and us and looke upon the face of his CHRIST that is respicere in Eum which shall justly be then denied us if we our selves could never be gotten to do this duty respicere in Eum vvhen it was called for of us GOD shall not looke upon him at ours whom vve would not looke upon at his request In the Act it selfe are enjoined three things 1. That we do it with attention for it is not Me but in Me Not onely Vpon Him but Into Him 2. That we doe it oft againe and againe with iteration for Respicient is re-aspicient Not a single act but an act iterated 3. That we cause our nature to do it as it were by vertue of an Iniunction per actum elicitum as the Schoolmen call it For in the Originall it is in the commanding Coniunction that signifieth facient se respicere rather then Respicient First then not slightly superficially or perfunctorily but stedfastly 1 With Attention Respicient In Eum. and with due attention to looke upon Him And not to looke upon the out-side alone but to looke into the verie entrailes and with our eye to pierce him that was thus pierced In Eum beareth both 1. Vpon him if we looke we shall see so much as Pilate shewed of him Ecce Homo that He is a Man And if he were not a man but some other unreasonable creature it were great ruth to see him so handled 2. Among men we lesse pitie Malefactors and have most compassion on them that be innocent And he was innocent and deserved it not as you have heard his enemies themselves being his Iudges 3. Among those that be innocent the more noble the person the greater the griefe and the more heavy ever is the spectacle Now if we consider the Verse of this Text well we shall see it is GOD himselfe and no man that here speaketh for to GOD onely it belongeth to poure out the Spirit of grace it passeth mans reach to do it so that if we looke better upon him we shall see as much as the Centurion saw Matt. 27.54 that this partie thus pierced is the SONNE of GOD. The Sonne of GOD slaine Surely he that hath done this deed is the Child of death 2. Sam. 12.5.7 would every one of us say Et tu es homo Thou art the man would the Prophet answere us You are they for whose sinns the SONNE of GOD hath his very heart-bloud shed forth Which must needs strike into us remorse of a deeper degree then before That not onely it is we that have pierced the Partie thus found slaine but that this Partie whom we have thus pierced is not a principall person among the children of men but even the Onely begotten SONNE of the most High GOD which will make us crie out with S. Augustine O amaritudo peccati mei ad quam tollendam necessaria fuit amaritudo tanta Now sure deadly was the bitternesse of our sinnes that might not be cured but by the bitter death and blood-shedding passion of the Sonne of GOD. And this may we see looking upon Him But now then if we looke in Eum into Him we shall see yet a greater thing which may raise us in comfort as farre as the other cast us downe Even the bowels of compassion and tender love whereby he would and was content to suffer all this for our sakes For that whereas a Ioh. 10.18 no man had power to take His life from Him for he had power to have commanded b Matt 26.52 twelve Legions of Angells in his just defense and without any Angell at all power enough of himselfe with his c Ioh 18.6 Ego sum to strike them all to the ground He was content notwithstanding all this to lay downe His life for us sinners The greatnesse of which love passeth the greatest love that man hath for d Ioh. 15.13 greater love then this hath no man but to bestow his life for his friends whereas He condescended to lay it downe for His enemies Even for them that sought his death to lay downe his life and to have his bloodshed for them that did shed it to be pierced for his Piercers Look how the former In Eum worketh griefe considering the great iniuries offered to so great a Personage So to temper â—he griefe of it this latter In Eum giveth some comfort that so great a Person should so greatly love us as for our sakes to endure all those so many injuries even to the piercing of his very heart 2. With Iterasion Re-aspicient Secondly Respicient that is Re-aspicient Not once or twise but oftentimes to look upon it that is as the Prophet saith here iteratis vicibus to looke againe and againe Heb. 12 3. or as the Apostle saith Recogitare to thinke upon it over and over againe as it were to dwell in it for a time In a sort with the frequentnesse of this our beholding it to supply the weaknesse and want of our former attention Surely the more steadily and more often we shall fixe our eye upon it the more we shall be enured and being enured the more desire to doe it For at every looking some new sight will offer it selfe which will offer unto us occasion either of godly sorrow true repentance sound comfort or some other reflexion issuing from the beames of this heavenly mirror Which point because it is the chiefe
〈◊〉 〈◊〉 〈◊〉 in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy rich exceeding Eph. 2.7 Eph. 1.8 1. Tim. 1.14 grace overabounding nay grace superfluous for so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and superfluous is enough and to spare superfluous is cleerely enough and more then enough Once dying then being more then enough no reason He should dye more then once That of his death Now of His life He liveth unto GOD. 2. The cause of His living The Rigor of the law being fully satisfied by His death then was He no longer justly but wrongfully deteyned by death As therefore by the power He had He layd down His life so He tooke it againe and rose againe from the dead And not onely rose Himselfe But in one concurrent action GOD who had by His death received full satisfaction reached Him as it were His hand and raised Him to life The Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the native force doth more properly signifie raysed by another then risen by Himselfe And is so used to shew it was done not only by the power of the Sonne but by the will consent and co-operation of the Father and He the cause of it who for the over-abundant merit of His death and His humbling Himselfe Phil. 2.8.9 and becomming obedient to death even the death of the Crosse not onely raysed Him but propter hoc even for that cause exalted Him also to live with Him in ioy and glorie for ever For as when He lived to man He lived to much miserie so now He liveth to GOD He liveth in all foelicitie This part being oppositely set down to the former living to exclude dying againe living to God to exclude death's dominion and all things perteining to it For as with GOD is life the fountaine of life against death Psal. 36.10 even the fountayne of life never failing but ever renewing to all aeternitie so with him also is torrens deliciarū a maine river of pleasures even pleasures for evermore never ebbing but ever flowing to all contentment against the miseries belonging to deathe's dominion And there He liveth thus not now as the SONNE of GOD as He lived before all worlds but as the Sonne of man in the right of our nature to estate us in this life in the hope of a reversion and in the life to come in perfect and full possession of His own and His Fathers blisse and happinesse when we shall also live to GOD and GOD be all in all which is the highest pitch of all our hope We see then His dying and rising and the grounds of both And thus have we the totall of our Scientes Now followeth our accompt An accompt is either of what is comming to us II. Our Accompt 1. Of our coming in the benefit and that we like well or what is going from us and that is not so pleasing Comming to us I call matter of benefit Going from us matter of duety where I doubt many an expectation will be deceived making accompt to heare from the resurrection matter of benefit onely to come in where the Apostle calleth us to accompt for matter of duety which is to goe from us An accompt there is growing to us by CHRIST 's rising of matter of benefit and comfort such a one there is and we have touched it before The hope of gayning a better life which groweth from CHRIST 's rising is our comfort against the feare of losing this Thus do we comfort our selves against our deathes Now blessed be GOD that hath regenerated us to a lively hope 1. Pet. 1.3 by the resurrection of IESVS CHRIST Thus do we comfort our selves against our friend's death Comfort your selves one another saith the Apostle with these words what words be they 1. Thes. 4.18 Even those of our SAVIOVR in the Gospell Resurget frater tuus Thy brother or thy Father or thy friend shall rise againe And not only against death Ioh. 11.23 but even against all the miseries of this life It was Iob's comfort on the doung-hill well yet videbo Deum in carne mea I shall see GOD in my flesh Iob. 19.25 And not in our miseries alone but when we do well and no man respecteth us for it It is the Apostle's conclusion of the Chapter of the resurrection Be of good cheer yet 1. Cor. 15.58 labor vester non erit inanis in Domino your labour is not in vaine in the LORD you shall have your reward at the resurrection of the just All these waies comfort commeth unto us by it ◠Of our 〈…〉 1. The duty 〈…〉 But this of ours is another manner of accompt of duety to goe from us and to be answered by us And such a one there is too and we must reckon of it I adde that this heer is our first accompt you see it heer called for in the Epistle to the Romans the other commeth after in the Epistle to the Corinthians In very deed this of ours is the key to the other and we shall never find sound comfort of that unlesse we doe first well passe this accompt here It is I say first because it is praesent and concerneth our soules even here in this life The other is future and toucheth but our bodies and that in the life to come It is an error certainly which runneth in mens heads when they heare of the resurrection to conceive of it as of a matter meerely future and not to take place till the latter day Not only CHRIST is risen Colos. 3.1 but if all be as it should be We are already risen with him saith the Apostle in the Epistle this day the very first words of it and even here now saith S. Iohn is there a first Resurrection Apoc. 20.6 and happie is he that hath his part in it A like error it is to conceit the resurrection as a thing meerely corporall and no waies to be incident into the Spirit or Soule at all The Apostle hath already given us an Item to the contrarie in the end of the fourth Chapter before Where he saith He rose againe for our Iustification Chap. 4.25 and Iustification is a matter spirituall Iustificatus est spiritu sayth the Apostle of CHRIST himselfe Verily here must the spirit rise to grace or els neither the bodie 1. Tim. 3.16 nor it shall there rise to glorie This then is our first accompt that accompt of ours which presently is to be passed and out of hand this is it which first we must take order for 1. To be like CHRIST The summe or charge of which accompt is sett downe in these words Similiter vos That we be like CHRIST carie his Image who is heavenly as we have caried the Image of the earthly Be conformed to his likenesse that what CHRIST hath wrought for us the like be wrought in us What wrought for us by his
once That is that we not only dye to sinne and live to GOD but dye and live as He did that is once for all which is an utter abandoning once of sinn's dominion and a continuall constant persisting in a good course once begoon Sinn 's dominion it languisheth sometimes in us and falleth haply into a 〈◊〉 but it dyeth not quite once for all Grace lifteth up the eye and looketh up a little and giveth some signe of life but never perfectly reviveth O that â—nce we might come to this No more deaths no more resurrections but one that we might â—nce make an end of our daily continuall recidivations to which we are so subiect and once get past these pangs and qualmes of godlinesse this righteousnesse like the morning cloud which is all we performe that we might grow habituate in grace radicati fundati rooted and founded in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steddie Ephes. 3.17 1. Cor. 15. vlt. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never to be remooved that so we might enter into and passe a good accompt of this our Similiter vos â— The Discharge and meanes of it Iâ— Iesus Christ our Lord. And thus are we come to the foot of our accompt which is our Onus or Charge Now we must thinke of our discharge to goe about it which maketh the last words no lesse necessarie for us to consider then all the rest For what is it in us or can we by our owne power and vertue make up this accompt We cannot saith the Apostle 2. Cor. 3.5 nay we cannot saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make accompt of any thing no not so much as of a good thought toward it as of our selves If any thinke otherwise let him but prove his owne strength a little what he can do he shall be so confounded in it as he shall change his minde saith Saint Augustine and see plainely the Apostle had reason to shut up all with In Christo Iesu Domino nostro otherwise our accompt will sticke in our hands Verily to raise a soule from the death of sinne is harder farr harder then to raise a dead bodie out of the dust of death Saint Augustine hath long since defined it that Marie Magdalen's resurrection in soule from her long lying dead in sinne was a greater miracle then her brother Lazaru's resurrection that had lyen foure daies in his grave If Lazarus lay dead before us we would never assay to raise him our selves we know we cannot doe it If we cannot raise Lazarus that is the easier of the twaine we shall never Marie Magdalen which is the harder by farre out of Him or without Him that raised them both But as out of Christ or without Christ we can doe nothing toward this accompt Not accomplish or bring to perfection but not do not any great or notable summe of it Ioh. 15.5 but nothing at all as saith Saint Augustine upon Sine me nihil potestit facere So in Him and with Him enhabling us to it we can thinke good thoughts speake good words and doe good workes and dye to sinne and live to GOD and all Omnia possum saith the Apostle Phil. 4.13 And enable us He will and can as not onely having passed the resurrection but being the resurrection it selfe not onely had the effect of it in himselfe but being the cause of it to us So He saith himselfe I am the resurrection Ioh. 11.25 and the life the resurrection to them that are dead in sinne to raise them from it and the life to them that live vnto GOD to preserve them in it Where beside the two former 1 the Article of the resurrection which we are to know 2 and the Example of the resurrection which we are to be like we come to the notice of a third thing even a vertue or power flowing from Christ's resurrection whereby we are made able to expresse our Similiter vos and to passe this our accompt of dying to sinne and living to GOD. It is in plaine words called by the Apostle himselfe virtus resurrectionis Phil. 3.10 the vertue of CHRIST 's resurrection issuing from it to us and he praieth that as he had a faith of the former so he may have a feeling of this and as of them he had a contemplative so he may of this have an experimentall knowledge This enhabling vertue proceedeth from Christ's resurrection For never let us thinke that if in the daies of His flesh there went vertue out from even the verie edge of his garment Luk. 8.46 to doe great cures as in the case of the woman with the bloudie issue we reade but that from His owne selfe and from those two most principall and powerfull actions of His owne selfe his 1 death and 2 resurrection there issueth a divine power from His death a power working on the old man or flesh to mortifie it from His resurrection a power working on the new man the Spirit to quicken it A power hable to râ—ll backe any stone of an evill custome lye it never so heavy on us a power hable to drie up any issue though it have runne upon us twelve yeare long And this power is nothing els but that divine qualitie of grace which we receive from Him 2. Cor. 6.1 Receive it from Him we doe certainely onely let us pray and 〈◊〉 ouâ— selâ—es that we receive it not in vaine the Holy Ghost by waies to flesh 〈…〉 vnknowne inspiring it as a breath distilling it as a dew deriving it as a secret inflâ—ence into the soule For if Philosophie grant an invisible operation in us to the câ—lestiall bodies much better may we yeeld it to His aeternall Spirit whereby 〈◊〉 a vertue or breath may proceed from it and be received of us Which breath or Spirit is drawen in by Prayer and such other exercises of devotion on our parts and on GOD 's part breathed in by and with the Word well therefore termed by the Apostle the Word of grace And I may safely say it Act. 20.32 with good warrant from those words especially and chiefly which as He himselfe saith of them are Spirit and Life even those words which ioyned to the element Ioh. 6.63 make the blessed Sacrament There was good proofe made of it this day All the way did He preach to them even till they came to Emmaus and their hearts were whot within them which was a good signe but their eyes were not opened but at the breaking of bread Luk. 24.31 and then they were That is the best and surest sense we know and therefore most to be accompted of There we tast and there we see Tast and see how gratious the Lord is Psal. 34.8 1. Cor. 12.18 Heb 13.9 Heb 9.14 There we are made to drinke of the Spirit There our hearts are strengthened and stablished with grace There is the bloud which shall purge our consciences from dead
It is well knowen it is the proper word for rising and not standing The LXX so turne it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall stand but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 flâ—sh 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. Vidâ—bo in Carne See him in my flâ—sh 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
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 teâ—wisti 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 thâ—se 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 SAVIOâ—R 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 â—irst hearing
vigor that the force of fier should shew forth it selfe in their words both in the splendor which is the light of knowledge to cleere the mist of their darkned understanding and in the fervor which is the force of spirituall efficacie to quicken the dulnesse of their cold and dead affections And indeed the world was then so overwhelmed with ignorance and error and so overgrowen with drosse and other badd matter by Paganisme it long had beene Es. 6.6 that their lippes did need to be touched with a cole from the Altar Tongues of flesh would not serve the turne nor words of ayer but there must be fire put into the tongue and spirit and life into the words they spake a force more then naturall that is the force of the Spirit even to speake sparks of fire in stead of words to drive away the darkenesse and to refine the drosse of their heathenish conversation so long continued Our SAVIOVR CHRIST saw this and said Mar. 9.49 Every sacrifice then had need to be seasoned with fire but there was no fire to do it with Therefore he addeth in another place I came to send fire upon earth and this day He was as good as His word Luk. 12.49 and sent it And with such a tongue spake He himselfe when they said of Him Did not our hearts burne within us while He spake unto us by the way With such a tongue S. Peter Luk. 24.32 heere in the Chapter for sure there fell from Him something like fire on their hearts when they were pricked with it and cryed Men and brethren what shall we doe Ver. 37. And even to this day yet in them that move the dead and dull hearts of their hearers and make them to have a lively apprehension of things pertayning to GOD there is a remainder of that which this day was sent and they shew plainely that yet this fire is not cleane gone out But this is not alwaies nor in all with us no more was it with them but in those of their hearers which had some of the annointing and that will easily take the fire 1. Ioh. 2.27 in them good will be done Or at least where there was some smoking flax some remainder of the Spirit which without any great adoe will be kindled anew Them Mat. 12.20 it doeth good the rest it did not This for the fire These satt upon each of them In which sitting is set downe unto us 4 And sat on each of them their last qualitie of continuance and constancie The vertue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery tongues sitting the vice opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie tongues flitting They did not light and touch and away after the manner of butterflies but both they satt Verse 2. Verse 3. themselves in the former Verse and the tongues satt on them that is they abode still and continued stayed and steddie without stirring or starting aside saith the Psalmist like a swarving bowe Psal. 78.57 Of our SAVIOVR CHRIST himselfe how to know Him GOD himselfe gave S. Iohn Baptist a privie signe and it was this On whomsoever thou seest the Spirit lighting and abiding on Him That is He Lighting is not it Ioh. 1.33 though it be the Holy Ghost but lighting and abiding that is the true Signe Psal. 68.18.19 The same our SAVIOVR is this day said That ascending on high He gave gifts unto men and to what end that the LORD their GOD might dwell among them Marke that Dwell not might stay and lodge for a night as in an Inne or Hâ—stry and then be gone in the morning but Dwell that is have His habitation take up His residence among them The GOD or that person of the Deitie he there faith shall dwell is the Holy Ghost One of whose chiefe Attributes in the Psalme is that He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant Spirit Psal. 51.10 and A Sanctus come of Sancio there is as much said in the latine word as in the Hebrew Constant not desultorie and His fire not like the foolish meteor now in now out but permanent still like the fire on the Altar Levit. 6.12 So in vigor as His vigor is not brunts onely or starts impetus but habitus that it holdeth out habit wise Not onely like the sparks before which will make a man stirr for the present but leaving an impression such an one as yron redd hot leaveth in vessells of wood a fire-marke never to be got out more Such doth the Holy Ghost leave in the memories Psal. 119.93 In aeternum non obliviscar I shall never forget it And such did it leave in the hearts of the first Christians that could never be got out of their hearts by their persecutors till they plucked out hearts and all Mar. 9.49 With this Salt as well as with that fire saith CHRIST must every sacrifice be seasoned Not onely with that fire to stirr it up but with this salt to preserve it By this vertue in the former verse they were disposed to the Spirit and now heere you see againe by the Spirit they are disposed to this vertue And not onely disposed to it but rooted and more and more confirmed in it that we may learne to esteeme of it accordingly And thus have we as before heard what the sound so now seene what the sight can shew us even all foure 1. Tongues that they might preach 2. Cloven that they might preach to many 3. Fire that they might doe it effectually 4. And Sitting that so effectually as not flittingly but that it might be an efficacie constant abiding and staying still with them So forcible that continuall Now are we to know what all this amounts to what is the Signatum or thing signified of both these signes What was wrought in them by inward concurrence with this outward resemblance And that followeth in the fourth verse wherein there is a Commentarie of this Winde and a Glosse of these tongues Of the Winde in the forepart They were all filled with the Holy Ghost Of the Tongues in the latter They began to speake with other Tongues as the Spirit gave them vtterance But the time being already spent I will not so farre presume as to enter into it It would aske too long a treaty It remaineth now that first we offer up our due praise and unfayned hearty thanksgiving to Him that is ascended up on high for sending this day this blessing upon that His Church the Mother of us all The fruit whereof even of this Winde and of these tongues in the effect of them both the blowing of the one and the speaking of the other we all feele to this day so farre as Christendome is wide It is the duty of the day First then this and then withall secondly to endeavour that we may have this day some feeling of this dayes benefit our selves and some way finde our selves visited with
the same Spirit I told you after this first there is no more visible comming to be looked for but that after His accustomed vsuall manner invisibly He ceaseth not to come still nor will not to the world's end Even in this booke after this time heere three severall times in the fourth tenth and ninteenth Chapters and at three severall places Ierusalem Coesarea Ephesus The â—ame Spirit came upon the faithfull people and yet nothing heard nor seene onely discerned after by the impression it left behind it And this comming is still vsuall with Him and this we may hope for hope for and have if we labour and diâ—pose our selves for it And wee may direct ourselves how to doe this by those three places I even now alâ—eadged 1 In the fourth Chapter 31. Verse As they prayed the Spirit came upon them 2 In the tenth Verse 44. While PETER yet spake the Spirit fell upon them 3 In the nineteenth Chapter Verse 6. As they received the Sacrameâ—t the Spirit was sent on them In which three are plainely set downe to us these three meanes to procure the Spirit 's comming 1 Prayer 2 The Word 3 The Sacraments I know well it was the Sacrament of Baptisme in the place last alleadged but that is all one In one Verse doth the Apostle name them both as of aequall power both for the purpose 1. Cor. 12.13 Vnâ— Spiritu baptizati estis and before he ends the verse vno Spiritu poti Baptized in the Spirit There is theirs at Ephesus but made drinke of the same Spirit that is this of ours heere For ex similibus sumus alimur Ours heere I say where we doe drinke of the Spirit if aright we receive it in which respect he calleth it the Spirituall drinke 1. Cor. 10.3 because we doe even drinke the spirit with it And even in this very Chapter before the end it is noted by Saint Luke as a speciall meanes whereby they invited the Spirit to them againe and againe Their continuing in the Temple with one accord and breaking of bread Of one accord we spake at the first as an effâ—ctuall disposition thereto And this Sacrament of breaking of Bread is the Sacrament of accord as that which representeth unto us perfect unitie in the many graines kneaded into one lâ—afe 1. Cor. 10.17 and the many grapes pressed into one Cupp and what it representeth lively it worketh as effectually Howsoever it be if these three 1 Prayer 2 The Word 3 The Sacraments be every one of them as an arterie to conveigh the Spirit into us well may we hope if we vse them all three we shall be in a good way to speede of our desires For many times we misse when we use this one or that one alone where it may well be GOD hath appointed to give it us by neither but by the third It is not for us to limit or appoint Him how or by what way He shall come unto us and visit us but to offer up our obedience in vsing them all and vsing them all He will not fayle but come unto us either as a winde to allay in us some vnnaturall heate of some distempered desire in us to evill or as a fire to kindle in us some luke-warme or some key-cold affection in us to good Come unto us either as the Spirit of truth lighting us with some new knowledge or as the Spirit of Holinesse reviving in us some vertue or grace or as the Comforter ministring to us some inward contentment or ioy in the HOLY GHOST or in one or other certainely He will come For a compleate obedience on our part in the use of all his prescribed meanes never did goe away emptie from Him or without a blessing Never did nor never shall Never but not on this day of all dayes the day wherein Dona dedit hominibus He gave gifts unto men It is Dies donorum His giving day His day of Donatives Some gift He will give either from the Winde inward or from the tongue outward some gift He will give There be nine of them set downe 1 Cor. 12.8 Gal. 5.22 Nine manifestations of the Spirit 1. Cor. 12. some of them nine There be nine more set downe nine fruits of the Spirit Gal. 5. some of them nine Some gift He will give Onely let us dispose our selves by the use not of this one or that one or two but of all the meanes to receive it by Inwardly by vnitie and patient waiting His leysure as these heere Outwardly by frequenting those holy duties and offices all which we see succeeded with those there in the three places remembred And in these the blessed Spirit so dispose us and in them so blesse us as we may not onely by outward celebration but by inward participation feele and fâ—â—de in our selves that we have kept to Him this day a true feast of the comming of His Spirit of the sending downe the Holy Ghost Which Almightie GOD graunt c. A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the XXIV of May A. D. MDCVIII being WHIT-SVNDAY ACTS CHAP. II. VER IV. Et repleti sunt omnes SPIRITV SANCTO coeperunt loqui varijs linguis prout SPIRITVS SANCTVS dabat eloqui illis And they were all filled with the HOLY GHOST and began to speake with other tongues as the SPIRIT gave them utterance THis day hold we holy to the HOLI GHOST by whom all holy dayes persons and things are made holy And with good reason hold we it He that maketh all holy dayes it is meet should be allowed one himselfe And if we yeeld this honour to this and that Saint much more to the Saint-maker to Him that is the onely true Canonizer of all the Saints in the Calendar 2. This honour were we bound to yeeld Him if there were nothing besides but seldome shall ye find a feast wherein with His honour there is not joyned the remembrance of some memorable benefit then vouchsafed us as â—eer this feast is not to the HOLY GHOST simply but to the sending or comming of the HOLY GHOST to the HOLY GHOST sent 3. Sent not as in former times qualified or by measure but even in plenitudine in plenteous manner fully It is sayd They were filled with the HOLY GHOST 4. Filled not to hold but to sett over For so many tongues so many pipes to derive it to others that by preaching they might impart the Spirit they received preaching being nothing els as the Fathers observe Num. 11.25 out of the Num. XI but the taking of the spirit of the Preacher and putting it on the hearer or to expresse it by the type of fire the lighting of one torch by another that so it might passe from man to man till all were lightned For this Holy Spirit thus sent plenteously sent sent to them and by them to all and to us are we heer mett to render our thanks to GOD even to imitate
when He gave these gifts unto men That day all magnificence was shewed the like not to be looked for ever after 2 Reason Then againe to say truth our task-worke is not so great that we need require such a filling We have to deale but with an handfull of men in comparison those brought up in religion and as it were broken to our hands They with the fulnesse of the Gentiles all mankind wilde as then and enraged filled full of malice against them and their doctrine by the evill spirit that they needed the good spirit to fiâ—l to encounter such opposition The case you see differs much It was happy for the world they had this overflowing fulnesse of the Spirit It is enough for us we have the measure spoken of 2. Cor. 12.9 Sufficit tibi gratia grace sufficient for us and let that content us And thus much for the commentarie of the winde Now to the glosse of the tongues The glosse of the tongues And they spake They were filled and in signe they were filled it is added they ranne over The * Psal. 39.3 fire was kindled in them by this winde and in signe thereof they spake with their tongue Indeed pitty they should be thus full and have no meanes to vent it have a spirit to fill and not a tongue to empty or impart it Therefore the tongues were requisite The winde would have served them if they had beene to be Christians onely But they were to be Apostles that is Ambassadors and such must have tongues needs But two imperfections were in their tongues 1 They were but single He cleft them and made them hable to deale with many 2 Their tongues were waterish and weake He gave them the force and operation of fire to kindle such a light as should burne to the world's end In a word where they knew neither how nor what to speake He gave them both both sicut how and ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what He gave them both and so made them perfect Apostles These foure 1 courage 2 language 3 discretion and 4 learning The dependence of Repleti and loquâ—ti their skil First a word of the dependance of Repleti and loquuti They were filled and then they begann to speake It is well they begann not before but were filled first and then spake after This is the right order Somewhere some fall a speaking I will not say before they be full or half full but while they be little better then empty if not empty quite There is not repleti sunt coeperunt loqui coeperunt loqui beginns the verse with them Repleti sunt is skipped over Ever emptying presupposeth filling Repleti hath reference to the cisterne Loquuti to the cock The cisterne would be first looked to that it have water store before we be too busy to ply the cock Els follow we not the Holy Ghost's methode Els it may be coeperunt loqui but not sicut dedit Spiritus He giveth leave to none to speake empty It is but a Grammar note that of Hierome's but it is to the purpose upon the word quem docebo scientiam Esai 28. that doceo if it have his right would have a double Accusative not onely quem whom that is an auditorie but scientiam what that is 〈…〉 So as he that hath not scientiam should not have quem and they that gâ—t themselves whom to teach and have not scientiam what to teach go they never so oft into the Pulpit it is not sicut dedit Spiritus the Holy Ghost gave them neither 〈◊〉 noâ— câ—mmission He ever taketh order for replett before He giveth licence for câ—perunt loqui And this for their skill But he that reads the Fathers writings 1 Caeperunt loqui Their courage shall find they referre this coeperunt loqui no lesse to their boldnesse then to their habilitie began not onely posse to be hable in respect of their skill but audere to dare in regard of their courage Before neither courage nor skill now both that any man might see there was a new spirit come into them In saying they began it is as if before they had beene tongue eyed had never spoken No more they had never as they spoke now never with that confidence Before they did not speake out they durst not they spake between the teeth hoarsly as if they had lost their voice A poore Dâ—mosell did but aske Saint Peter a question he faultered presently Matt. 26.69 could not speake a right word Every thing then tooke away their voice But after this mighty Winde had filled them and blowen up the fire and they warmed with it then saith Augustine In omni praetorio in omni Consistorio in every Iudgement-place in every Consistorie then they spake what they had heard and seene even before Kings and were not abashed It confirmed them it gave them sides and strength Which so suddaine change from so great pusillanimitie to so great courage and constancie was sure mutatio dexterae Excelsi a change wrought by the hand of the most High Psal. 77.10 No other hand could worke it And that we may know that not onely the tongues wrought in them â— Linâ—uis c. Their language but even the cleaving also had his effect they began not onely to speake but with other tongues other then ever they had learned For looke what tongue so ever it was beside the Syriack it was another tongue it was not theirs they had but one till now any other they could not skill of But now on a sudden Greeke Latine Arabique Persian Parthian none came amisse yet never were they taught them but came to them as it were with a cleft onely A great miracle in it selfe And a great inabling to them For by this meanes every Apostle looke how many tongues he could speake so many Apostles was he as serving for so many sundrie men as must els have beene vsed for the speaking so many sundry tongues to so many sundry nations Whereby as the line of the Creator is said to have gone into all lands Psal. 19.4 so is the sound of the Apostles said likewise to have gone as farre Rom. 10. The one to proclaime the creation the other the redemption of the world And so Rom. 10 1â— by speaking all tongues they have gathered a Church that speaketh all tongues a thing much tending to the glorie of GOD. For being now converted to CHRIST they â—â—nd up daily to heaven so many tongues there to praise His name as He this day sent downe to earth to convert them withall to His truth And indeed it was not meet one tongue onely should be imployed that way as before but one was It was too poore and slender like the musick of a monochord Farre more meet was 〈◊〉 that many tongues yea that all tongues should doe it which as a consort of many instruments might yield a full harmonie In which we
redd hott that leaveth a marke behind Eccle. 12.11 that will never be gott out Enough I trust to serve them that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as their owne spirit from them that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 fâ—oâ— for the HOLY GHOST thus sent these two wayes 1 As the Spirit within â—â—lling 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 〈◊〉 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 〈◊〉 of Zacharie and such as he is send us a sort of foolish sheepheards and send us this seâ—slessenesse 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 effeâ—â— 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 sâ—ill 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
Comforter who it is is told us verse 26. the Comforter which is the Holy Ghost Let this be said to the honour of it An Angel served to annunciate CHRIST 's comming No Angel would serve for this Annunciation CHRIST himselfe did it thought not Himselfe too good to do it A speciall high benefit therefore it is we may be sure And this Comforter the Holy Ghost was by the Father sent and by them received and so the prayer heard and the promise performed all as this day Which day we yearely hold holy in thankfull remembrance of the Holy Ghost promised to be sent and sent The Holy Ghost is the Alpha and Omega of all our solemnities In His comming downe all the feasts beginn at His Annunciation when he descended on the Blessed Virgin whereby the SONNâ— of GOD did take our nature the nature of man And in the Holy Ghost's comming they end even in His descending this day upon the sonnes of men whereby they actually become partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of His nature the nature of GOD. 2. Pet. 1.4 Of which his last and great comming in this Text is the promise and at this time the performance that as Promise and Performance so the Text and Time agree Every promise is glad tydings but every promise is not Gospell nor is it good to make a Text of it while it is in suspense But when it is dixit factum est so said and so done then it is a Gospell and may be preached on Being then made good this day the Church hath made it the Gospell of this day it being Festum solutionis the Feast whereon it was to be and whereon it was paid This promise grew thus They were to be deprived of Christ's presence He to be gone They were toubled with it troubled at the very heart In that state they needed comfort A Comforter He promiseth them His promise is in manner of a Deed not absolute but as it were with Articles on both parts per modum Syngraphae A Covenant on His part A Condition on theirs He covenants two things the one supposed love If ye love me The other imposed Then keepe my Commandents These two on their part well and truly performed and kept He stands bound to pray and praying to procure them a Comforter another in His stead And that they might not be every other while to seeke for a new one that should not leave them as He did but abide with them for ever Many are the benefits that come to us by the Holy Ghost and so His titles many He is heere expressed in the title of a Comforter Comfort never comes amisse but it is most welcome to men in their estate heere troubled in mind It may be our state is not yet as theirs was and we have our terrenas consolatiunculas which yet serve our turne well enough But there is none of us but the day will come when we shall need Him and His comfort It will be good to looke after Him and the sooner the better Act. 2.15 He came heere we see before the third houre of the day that is IX in the morniâ—g let us not put Him of till IX at night It will be too late to seeke for our oile Matt. 25. when the Bridegroome is comming Those Articles were heer drawne for them but he that liketh the same conditions may have title to the same covenant to the worlds end For to the worlds end this covenant heere holdeth and the Holy Ghost offered to be sent though not in visible manner as this day it was meet it should be with some solemnitie at His first comming for the more credit yet sensibly to them that receive Him No day excepted yet this day pleadeth a speciall interest It will then not be amisse if we take instructions what is required on both parts so many as are desirous to be partakers of his heavenly comfort which I trust is the desire of us all that so with comfort we may celebrate this Festum Paracleti this Feast of the Comforter The Division Thus they will rise to be treated of 1. The condition first 1 Their Love â— their looking to His Commandements keeping 2. Then the Covenant 3 Christ's intercession 4 His Fathers giving 5 Giving the Comforter 6 Another Comforter Where both will come to be touched but His diversitie 7 And last His perpetuitie or abode with them for ever THe Condition stands first as first commended to our care For I. The 〈…〉 of our part we had need to have care On His we need not And let me say this of it No condition could have beene devised more proper and fit for this Feast 1. Their 〈…〉 Both parts of it First If you love me Love and this is Festum charitatis the Feast of Love and He whose the feast is the Holy Ghost Love it selfe the essentiall love and love-knot of the two persons of the God-head Father and Sonne The same the love-knot betweene GOD and Man and yet more specially betweene CHRIST and his Church Properly as faith referreth to CHRIST the Word So doth Love to the Spirit and comfort to Love It is the Apostle Siquod solatium charitatis Phil. 2. 〈…〉 If there be any comfort it is in Love What condition could be more fit And the second is like unto it as fit every way Keepe my Commandements For ye shall reade in Exodus that at this Feast of Pentecost the Commandements were given The very feast it selfe institute in remembrance of the Law then given then very meet they be remembred of them at this Feast And the Holy Ghost sent inter alia that they may be written not in stone but in their hearts not with the letter but with the Spirit and the Spirit not of feare but love as by whom the love of GOD is shedd abroad in our hearts Which love is the fulfilling of the Commandements and they all abbridged in this one word Diliges So whither we regard the Feast Rom 〈…〉 or the Person or the Office of Him to whom we hold the Feast the Condition is well chosen To beginne then with the first If ye love me Love is not so fit heere 〈…〉 as If is unfitting For If is as if there were some if some doubt in the matter whereof GOD forbid there should be any It would be without if Thus rather Forasmuch as you love me Keepe my c. That they and we love Him I trust shall not need to be put in Hypothesi-Et erat tum dignus amari seeing He is so well worthy our love that we too blame if we endure any if any question to be made of it It grieveth me to stand long on this condition to make an If of it at Pentecost Take the Feasts all along and see if by every one of them it be not putt past If. Christmasse day for us and for our love He became flesh that we
entreaty without which our love and commandement-keeping would not carry it They are not sufficient to weigh it downe pondere meriti it must come rogatu Christi or not at all Then not to leane on them Christ it is and His intercesâ—ion we take to Not you shall love and keepe my Commandements and then my Father shall be bound but and then Christ shall pray and the Father will give if Christ pray and not otherwise But a doubt heere ariseth May we love Christ or keepe His Commandements before we have the Holy Ghost without whom first had it is certaine we can do neither How shall we love Christ 1. Cor. 12. â— 1. Ioh. 4.2 or keepe His Commandements that we may receive they Holy Ghost when unlesse we first receive we can neither love Him nor keepe them nay not so much as say 2. Cor. 3.5 IESVS is the Lord but by the Holy Ghost Nay not so much as thinke that or any other thought that is good How saith He then Keepe and I will give when He must give or we cannot keepe This scruple will soone be removed by Habenti dabitur A promise may be made tam habenti quà m non habenti Matt. 13.12 as well to him that hath a thing alredy as to him that hath it not at all To him that hath it already in a lower or lesse may be promised to have it in a more ample measure or more high degree then yet he hath or to him that hath it in one kind that he may have it in some other To all save Christ the 〈◊〉 given in measure Where there is measure there are degrees Ioh. 3.34 where there be degreeâ— of more and lesse the more may well be promised to him that hath the lesse To him that hath it in the degree of warme breath it may well be promised in tongues of fire To him that hath it as the first fruits which is but an handfull it may well be promised as in the whole sheaf which filleth the bosome But that which is more agreeable to this Text heer we consider the Spirit as S. Peter multi fermeâ—â— 1. Pet 4.10 the Spirit in his graceâ— or the graces of the Spirit as of many kinds Of many kinds for our wants and defects are many Not to go out of the Chapter In the very next words He is called the Spirit of truth and that is one kinde of grace to cure us of error In the XXVI verse after the Spirit of holinesse which is His common name which serveth to reduce us from a morall honest life to a holy and wherein the power of Religion doth appeare And heere He is termed the Comforter and that is against heavinesse and trouble of minde To him that hath Him as the Spirit of truth which is one grace he may bâ— promised as the Spirit of Holinesse or comfort which is another It is well knowen many partake Him as the Spirit of truth in knowledge which may well be promised them for sure yet they have him not as the Sanctifying Spirit And both these waies may He be had of some who yet are subject to the Apostle's disease heere heavy and cast downe and no cheerefull-spirit within them So they were not cleane destitute of the Spirit at this promise making but had Him and so well might love Him and in some sort keepe His commandements and yet remaine capable of the promise of a Comforter for all that So that Christ may proceed to His Prayer that His Father would send them the Comforter Where we beginne with matter of faith For 3. CHRIST 's Intâ—rcâ—ssion we have heere the Article offered to us and set downe in the three Persons 1 Ego 2 Ille and 3 Alium 1 I 2 He and 3 Another 1 I will pray the Father that is Christ the Sonne 2 And He shall give it that is the Father His Person is named 3 Alium another third Person besides that is Paracletum the HOLY-GHOST 1 One praying 2 the other prayed to 3 the third prayed for 1 Filius orans 2 Pater donans 3 Spiritus consolans The Sonne praying the Father granting the Spirit comforting A plaine distinction And Christ's prayer setts us to seeke His other nature For heere He intreats as inferior to His Father in state of man But in the twentie sixt verse as aequall to His Father in the nature of GOD joines in giving with like authoritie Rogabo as Man Dabo as GOD. Finding the Father giving heere and the Sonne giving there we have the proceeding of the Holy Ghost from both quem mittet Pater whom the Father shall send in the twentie sixt of this quem ego mittam whom I will send in the twentie sixt of the next Called therefore the Spirit of the Father Mat. 10.20 and againe called the Spirit of the Sonne Gal. 4.6 the Spirit of both as sent and proceeding from both And last the aequalitie of the Holy Ghost For sending and procuring He must send and procure them one aequall to Himselfe as good every way or els they had changed for the worse and so pray Him to let him prayer alone they were better as they were they shall be at a losse CHRIST will pray and if He prâ—y great likely-hood there is He will speed 4. His Father 's giving He that is sued to is easy to entreate He is a Father and He that doth sue is gratious to prevaile He is a Sonne Patera Filio-rogatus great odds the suit is halfe obtained yer begunne Specially His suit being not faint or cold but earnest and instant as it was He sued by word and it was clamore valido Heb. 5.7 with strong crying in an high key lachrymis and he added teares saith the Apostle and they have their voice And yet staid not there but His blood speakes too cries higher and speakes better things then the blood of Abel And the effect of His prayer 12.24 Luk. 23.34 was not onely Pater condona Father forgive them but Pater dona Father give them the Holy Spirit to teach sanctifie and comfort them Chap. XVII XVII This was his prayer and his prayer prevailed as good as His word He was His Father should send He said and His Father did send and the HOLY GHOST came witnesse this day 5 Giving the Comforter And came in that sort He undertooke even in that kind whereof they had most need most welcome to them as their case then stood under the terme of Paracletus a Comforter If we aske Why under that terme To shew the peculiar end for which He was sent agreeable to the want of their private estate to whom He was sent If they had been perplexed He would have prayed for the Spirit of truth If in any pollution of sinne for the sanctifying Spirit But they were as Orphans cast downe and comfortlesse Tristitia implevit cor eorum their hearts full of heavinesse no time
greatnesse of this Dayes 's benefit consequently the highnesse of this Feast not onely that it is aequall to any of those praecedent that the Holy Ghost is aequall to Christ els should we be at an after deale and change for our losse No Saint Augustin prayeth well Domine da mihi alium te alioqui non dimittam te give us another as good as your selfe or we will never leave that or consent that you leave us But that some inaequality there is els they might stand as they are seeing they should be never the better but sure as the case standeth more for their behoof then CHRIT Himselfe I. The inconveâ—â—â—nce of non 〈◊〉 We shall never see it in kind the expedience of veniat the absolute necessity of His comming till we see the inconvenience of non veniet that it by no meanes may be admitted we cannot be without Him First then absolute necessity it is in both the maine principall works of the Deitie all three persons co-operate and have their concurrence As in the beginning of the creation not onely dixit Deus was required which was the Word 〈◊〉 1.3 〈◊〉 1.2 but ferebatur Spiritus the motion of the Spirit to give the Spirit of life the life of nature As in the Genesis so in the Palingenesie of the world a like necessity not onely the Word should take flesh but flesh also receive the Spirit to give liâ—e â—oh 1.14 even the life of grace to the new creature It was the Counsaile of GOD that every person in the Trinitie Gal. 6.15 should have his part in both in one worke no lesse then the other and we therefore baptized into all three But I add secondly more then expedient it is the worke of our salvation be not left halfe undone but be brought to the full perfection which with non veniet cannot be if the Holy Ghost come not CHRIST 's comming can do us no good when all is done Ioh. 19.30 nothing is done No said not He Consummatum est Yes and said it truly in respect of the worke it selfe but quod nos in regard of us and making it ours non consummatum est if the HOLY GHOST come not too Shall I follow the Apostle and humanum dicere Rom. 6.19 speake after the manner of men because of our infirmitie GOD himselfe hath so expressed it A word is of no force though written which we call a deed till the seale be added that maketh it authenticall GOD hath borrowed those very termes from us CHRIST is the Word the HOLY GHOST the Seale in quo signati estis Eph. IV. XXX Nisi veniat if the Seale come not too nothing is done 2. Yea the very will of a Testator when it is sealed is still in suspense till administration be granted Heb. 9.15 CHRIST is the Testator of the new Testament The administration is the SPIRIT 's 1. Cor. 12.5.11 I. Cor. XII If that come not the Testament is to small purpose 3. Take CHRIST as a Purchaser the purchase is made the price is payd yet is not the state perfect unlesse there be investiture or as we call it liverie and seisin that maketh it compleate Perquisitio that very word is CHRIST 's but the inveâ—titure is by the Spirit II. Cor. V.V. If He come not we lack that that we may not lack and so not lack Him What will ye that I say Vnlesse we be joined to Him as well as He to us as He to us by our flesh so we to Him by His Spirit nothing is done The exchange is not perfect unlesse as He taketh our flesh so He give us His Spirit as He carrieth up that to heaven so He send this down into earth Ye know it is the first question the Apostle asked Act 19.2 Iude ver 19. Have ye received the HOLY GHOST since ye beleeved If not all els is to no purpose without it we are still as Iude calleth us animales Spiritum non habentes naturall men but without the Spirit And this is a certain rule Rom. 8.9 Qui non habet he that hath not His Spirit is none of His CHRIST profiteth him nothing Shal I lett you see one inconvenience more of non veniet As nothing is done for us so nothing can be done by us if He come not No meanes on our part availe us ought 1 Not Baptisme for nisi ex Spiritu if He come not well may it wash soile from our skinne but no steine from our soule no Laver of regeneration without renewing of the Holy Ghost 2. Cor. 3.6 2 No Preaching neither for that is but a letter that killeth except the Spirit come too and quicken it 3 No Sacrament we have a plaine Text for it The flesh profiteth nothing if the Lord and giver of life the Spirit be away Ioh. 6.63 4 To conclude no prayer for nisi unlesse the Spirit helpe our infirmitie and make intercession with us Râ—m 8.26 we neither know how nor what to pray So the Spirit must come to all and it goeth through neither can ought be done for us or by us without it Away then with ne veniat we cannot say it we may not thinke it We cannot spare this first Another veniat there must be a second Advent besides CHRIST ' s. CHRIST 's Advent beginns all this ends all our solemnities Come He must and we must all agree to say Veni Creator Spiritus the inconvenience of non veniet we cannot endure But then there ariseth a new difficultie upon Si non abiero 2. The necessitie of Si non abiero We see a necessitie of His comming but we see no necessitie of CHRIST 's going Why not CHRIST stay and yet He come Why may not CHRIST send for Him as well as send Him Or if He go come againe with Him Before it was Ne veniat ille mane Tu now it is Veniat ille et mane Tu. Why not Are they like two buckets one cannot go downe unlesse the other go up If it be so expedient He come CHRIST I trust is not impedient but He may come CHRIST sure and He are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-compatible they may be and abide together well enough We beleeve He was conceived by the Holy Ghost then no antipathy between them At His Baptisme He was knowne by this Ioh. 1.32 that the Spirit rested and stayed upon Him why not now as well We see not how this holdeth If I go not He will not come It cannot be denied they two can stay together well enough and the time shall come we shall enjoy them both together and the â—ather with them That time is not yet now it is otherwise Not for any lett in themselves that is not all but for some further matter and considerations noted by the Fathers for which it was expedient CHRIS should go that the Holy Ghost might come First for veniet The Holy Ghost cannot
habet Spiritum Christi bic 〈◊〉 He that hath not His Spirit is none of His. So CHRIST renounces 〈…〉 no part in him To receive CHRIST and not the Holy Ghost is to no 〈…〉 â—o conclude if we receive not Him we be but x Iud. 19. animales Spiritum non 〈…〉 men of soule having not the Spirit y 1. Cor. 2.19 Et animaelis homo the naturall 〈…〉 ever received the Spirit neither perceiveth nor receiveth the things of GOD 〈…〉 to do with them So that Spiritum non habentes is enough and there 〈…〉 more but onely that to condemne us All this layd together we see 〈◊〉 â—piritum is no more then needs and it must needs have an answer 〈◊〉 point is how to certifie our selves whither we have received this Spirit 2. If we have received how to know it 〈◊〉 say 1 Whither the Spirit first 2 And then whither that Spirit be the Holy 〈…〉 〈◊〉 Spirit the signes are familiar For if it be in us as the naturall Spirit doth 〈◊〉 Heart it will beat At the mouth it will breath At the pulse it wil be felt 1. Whither received the Spirit Some 〈◊〉 these may but all these will not deceive us 〈◊〉 the Heart we begin for that is first a Ezek. 36.26 Dabo vobis Cor novum Spiritum novum 1 The Heart 〈◊〉 heart and a new Spirit we shall find b Eph. 4.23 We shal be renewed in the Spirit of our mind 〈…〉 supervenisse Spiritum nova desideria demonstrant saith Bernard That a 〈…〉 is received no better way to know then by new thoughts and desires That 〈◊〉 watches well the Current of his desires and thoughts may know whither and 〈◊〉 it is he is ledd by old or new Therefore our Saviour CHRIST breathed 〈◊〉 when He first gave them the Holy Ghost that they might receive Him there 〈◊〉 even c Ier 31.33 in vis ceribus in the inward parts d Esa. 26.18 A timore tuo Domine concepimus 〈◊〉 salutis We shall know the Spirit is conceived by the feare of GOD in our 〈◊〉 it is as the Systole or drawing in to refraine us from evill And we shall know 〈◊〉 Charitas Dei diffusa est in cor dibus nostris the love of GOD there shed abroad e Rom. 5.5 〈◊〉 hearts Which is as the diastole or dilating it out to all that good is 〈◊〉 then this every one may say all is well within 1 The Speech and their word must be 〈◊〉 we cannot gaynsay them For no man knowes in so saying whither they say 〈…〉 no. Therefore we go yet further and say Idem est vitae vocis organon the 〈◊〉 that serves us for life or to live by the same serves us also for the voice or to 〈…〉 So that way ye shall know it For if f Psal. 115.7 in ore ipsorum non est spiritus no breath 〈◊〉 perceived in their mouthes if they g speak not through their throats they are but 〈◊〉 no better Will ye see it at the mouth h Psal 116.10 Credidi propter quod locutus sum 〈◊〉 And i 2 Cor. 4.13 habentes eundem Spiritum if we have the same Spirit saith the 〈◊〉 shall do no lesse This we know for certaine that upon this day the Holy 〈…〉 in shape of tongues and they are for speech And this likewise that upon 〈…〉 the Holy Ghost these heer in the Text and generally all other speak and 〈◊〉 new tongues not such as they spake with before The miracle is ceased but 〈◊〉 holdeth still where the Holy Ghost is received there is ever a change in the 〈◊〉 a change from k Eph. 4 31. cursed uncleane corrupt communication unto l 5.3 such as 〈…〉 â—hen againe because even birds too may be and are somtimes taught to speak â— The Worke. 〈…〉 holy phrases for a need therefore further yet to the pulse we go and 〈◊〉 to the hand to the worke and enquire of that The Holy Ghost was first 〈◊〉 received by the m Ioh. 20.22 breath inward for the Heart Then by n Acts 2.3 fierie tongues for 〈…〉 But ever after and heer in this place the Holy Ghost we know was given 〈◊〉 by o Acts 1.17 laying on of hands and that to admonish us that by imposita and 〈…〉 by lifting up and laying to our hands we may know we have received 〈…〉 we have had â—aying on of 〈…〉 laying or putting our hands to any goâ—d â—â—rke 〈◊〉 7.9 〈…〉 who knowes it Not we our 〈◊〉 our own 〈…〉 And there is a 〈…〉 virbiâ— confitentur confesse at 〈…〉 with the deeds and that deceives too But there 〈…〉 s Gal. â— 6 sides quae operatuâ— saith that worketh that is 〈…〉 shew it selfe by his working that is S. IAME 's saith 〈…〉 be â—he Spirit Iam. 2.18 But without workes there it may not 〈…〉 S. IAMES is â—laâ—â— it is but Iam. â— â—â— a dead faith the carcasse of 〈…〉 Spirit in it No Spirit if no worke For usque adeò proprium est 〈…〉 inâ—roperetâ—â— nec sit so kindly it is for the Spirit to be working 〈…〉 is not There is none to worke Spectrum est non Spiritus a flying 〈…〉 it is not if worke it do not 〈◊〉 yet I cannot denie workes there may be and motion and yet no Spirit as in 〈…〉 engins Watches and Iacks and such like And a certaine artificiall thing 〈◊〉 is in religion we call it Hypocrisie that by certaine pinnes and ginnes makes 〈◊〉 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 Spâ—rit by the two signes in Psal. LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 conâ—inue not uniforme long â—es 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 〈◊〉 like the dew of the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no constancie And ye shall 〈◊〉 them againe by the other note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which makes the difference between the Creatures and the Spirit For the Creatures are produced from 〈◊〉 The Spirit doth emanare proceed from within So these they have principiâ—â— mâ—tus ab extra that that makes them go is something some engine without they sâ—ow not freely they come not kindly as from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no naturall motion â—â—genions but not ingenuous Ingenuitie and constancie the free proceeding the constant continuing of them will soone
disclose whither they come from a Spirit or no will soon shew they come from the art of Hypocrisie not from the Spirit of true pietie 2. Whither received the Holy Ghost And these will serve to know whither from a Spirit Now whither that Spirit be Holy or no. For diverse times doth the Apostle distinguish and say We have not received this Spirit but that as Rom. VIII XV. II. Tim. I. VII and namely I. Cor. II. XII that we have not received the Spirit of the world but the holy Spirit which is of GOD. This same Spirit of the world it is Sacer Spiritus for there is no touching it but not Sanctue Sacer as he called sacra fames for sancta fames he could never have called it That spirit of the world be it from policie or be it from philosophie â—oth are res sacrae and sanctae also may be as they may be used but of themselves 〈◊〉 â—â—ey are and from men Holy or from heaven they are not But this Spirit this 〈…〉 from heaven Acts 2.2 not from our caves heer beneath And so you shall 〈…〉 Do but marke the coasts whence and whither it bloweth the motive and the 〈◊〉 and you shall distinguish it streight For if from a secular reason if 〈…〉 it may be virtus ab alâ—â— it is not For example I do forbeare to sinne what is my motive Because as Micah saith it is against 〈…〉 〈…〉 I shall incurre such a poenaltie be 〈◊〉 to such an 〈…〉 It is 〈◊〉 but all this is but the Spirit of the 〈…〉 of Westminster-Hall not out of the 〈…〉 〈…〉 further to a 〈…〉 Though there were no paenall law I forbeare to 〈…〉 it is 〈…〉 and so agâ—â—nâ—t reason and ignominious and so 〈…〉 yet because I shall thereby 〈◊〉 sâ—â—le for that it will barr me of heaven or be a meanes to bring me to 〈…〉 the Heathen men tooke notice of both those places all this while this is 〈…〉 the Spirit of the Philosophie schooles will teach no more then might be 〈…〉 schoole of Tyrannus before Saint Paul over came in it It bloweth this 〈…〉 Aristotle's Galerie not out of the sanctâ—arie yet C. Ver. 9. E 〈◊〉 non 〈…〉 if with eye to GOD I forbeare because in so doing I shall offend 〈…〉 evill against the rule of His Iustice the reverence and Majestie of His 〈…〉 awfull regard of His Power the kinde respect of His Bounty and 〈…〉 commeth from the sanctuarie this wind bloweth from heaven 〈◊〉 sanctus indeed 〈◊〉 the Line Againe looke to the Levell If it be Demetrius's end heer in 〈…〉 estucquisitio nobis by this we have our advantage If it be theirs Ver. 25. Gen. 11.9 〈…〉 â—â—bis nomen so I shall make my name famous upon earth or any of that 〈…〉 of the world sacer Spiritus not sanctus But if of our well doing 〈…〉 the Center and His glorie the circumference we doe it not that our will 〈…〉 done not our name but His be hallowed the act is holy and the spirit 〈…〉 kind Otherwise philosophicall politique morall it may be 〈…〉 religious holy it is not Our line and our levell or inducements or 〈…〉 doings marke them what coast they come from and whither they bend 〈◊〉 easily conclude as before whither recepistis spiritum so heer whither 〈…〉 sanctum or no. â—nd thus we know whither we have received But if we have not how then 3. If we have not received how to procure it 〈◊〉 may we by the grace of GOD so dispose our selves as we may receive 〈◊〉 And now we are come to the duety of the day For this is the day of His 〈◊〉 〈◊〉 wayes are two 1 One that we lay no barrs to keepe Him from 〈…〉 The other that we use all good meanes to allure Him to us 〈◊〉 that we fall not into Saint Stephen's challenge 1. The removing impediments that we * Act. 7.51 resist not the Holy 〈◊〉 and His comming And resist Him we doe if we lay any impediments in His 〈…〉 if we remove them not As the manner is as they doe that draw the 〈◊〉 or open the Casements that would take in breath Of these I finde three of note quitt they must be all or no receiving 〈◊〉 〈◊〉 and a chiefe one is Pride For the Holy Ghost will not a Esa. 57 15. rest 1. Pride but upon the 〈◊〉 saith Esay nor GOD give grace but to the humble saith Salomon b Pro. 3.34 That we 〈◊〉 pray to Him that giveth grace to the humble to give us the grace to be 〈…〉 so we may be meete to receive Him For at his first comming He came as 〈…〉 and did c Mat. 3.16 light upon Him that was himselfe d Mat. 11.29 humble and meeke like a Dove 〈…〉 us to learne that lesson of him as that which will make us meete to 〈◊〉 Dove which He received whose qualities are like His of a meeke and 〈…〉 which howsoever the world reckon of it 1. Pet. 3.4 is with GOD a thing much 〈…〉 In the beginning the Spirit moved on the waters and at Baptisme it doth so And 〈…〉 OVâ— CHRIST speaking of the graces of the Spirit doth it Ioh. 7.39 in 〈…〉 water and water we know will ever to the lowest place Pride then 〈…〉 and humilitie a disposing meanes to the prime receiving the HOLY 〈…〉 IT 〈…〉 impediment is Carnalitie For spirituall and carnall are flatt opposite 2. Carnality 〈…〉 est mandum est 〈◊〉 No holinesse without cleannesse So that the 〈…〉 spirit must be cast out yet the Holy Ghost received 1. Ioh. 2.27 A cleane boxe it must 〈…〉 â—o hold 〈…〉 The Dove lights on no carrion Into our Bodies 1. Cor. 6.19 〈…〉 He is to come as into a Stewes He will not And that which we said 〈…〉 we heer repeate againe The Spirit in the beginning moved there 〈…〉 againe and his gifts are as streames of water and water 〈…〉 to poure our selves 〈…〉 farre away from us 〈…〉 Holy Ghost and that is the spirit in 〈…〉 or malice or whatsoever 〈…〉 whosoever are S. Peter saith plainly they 〈…〉 the Holy Ghost Actâ— 1 2â— The Holy Ghost 〈…〉 and in that forme given by CHRIST 〈…〉 which is as it were the lives-breath 〈…〉 and so is his signe Gen. 8.11 the Dove brought an Olive 〈…〉 signe of love and amitie and so is His Office to shedd abroad 〈…〉 that he received Rom. 5.5 if malice be not first of all voided 〈…〉 heaven Actâ—â— 13 Iam. 5.6 and S. Iame's fire from hell 〈…〉 the other will not 〈◊〉 2. The â—sing the mâ—aâ—es 〈…〉 1 Pride 2 Iâ—st and 3 Malice and so a place made 〈…〉 the spirit by all good meaneâ— He loveth and as it were to gather 〈…〉 To that and to get us to the place and to visit it oft where 〈…〉 and that in as we find Num. XI XVI the doore
like proffer Matt. 8.34 He 〈…〉 â—â—tergesites too that can spare Him and His Seale both Men are I know not 〈…〉 loth and as it were afraid thinke it a disgrace to them many and that would 〈…〉 of Spirit that any Seale or marke of holinesse should be set or seen 〈…〉 Content with a Labell without any Seale to it all their life long And of 〈…〉 Labell Christians we have meetly good store As the Spirit of GOD they like 〈…〉 enough to have their breath and life and moving from Him yea arts and 〈…〉 if He will But as the Holy Spirit not once to be acquainted with Him 〈…〉 is this plaine but their speech Cause the Holy One to cease from us Es. 30.11 But yet I 〈…〉 say not at all For if He will come and Seale them some quarter of an 〈◊〉 before they dy for that they will not stand with Him But they desire to weare 〈◊〉 Signature of the flesh or of the world of pride or of lust as long as they are able to 〈◊〉 on their leggs Animales all their life and Spiritum habentes Iud. 19. at the hower of 〈◊〉 death Clinici Christiani beddered Christians as the Primitive Church called 〈◊〉 when the flesh leaves them let the Spirit take them and Seale them Then the 〈◊〉 and ye will but not before But this is an indignitie and cannot be well 〈◊〉 He will not endure thus to be trifled with and shifted of when He would and 〈◊〉 He Seale us not when we would we have our mends in our owne hands â—â—condly Say we be willing He come Is it not our part against He comes to 〈◊〉 our selves and be readie wrought to receive the figure of His Seale Then if 〈◊〉 He finde us so indurate in malice and desire of revenge or sinnes of that sort 〈◊〉 good offer Him a flint to Seale which will take no print Or on the other 〈◊〉 us so dissolved as it were and even molten in the sinnes of the flesh that as 〈◊〉 offer him a dish of water to Seale that will hold no figure Both come to one 〈◊〉 to suffer Him to doe it and â— not to be in case to receive it 1 Not disposed 〈◊〉 2 indisposed for it And can He choose but reckon this as a second gravamen 〈◊〉 His way and leave us as He found us 〈◊〉 two before we be Two more when we be Sealed For â— After it when we have well 〈◊〉 received it then doth it behoove us carefully to keepe the Signature 〈◊〉 facing or bruising If we doe not but carrie it so loosely as if we cared 〈◊〉 became of it and where we are Signati to be close and fast suffer every 〈◊〉 â—ccasion to break us up have our soules ly so open as all manner of thoughts 〈◊〉 and repasse through them Is not this a third When one shall see a 〈…〉 â—ountrie-man how sollicitous he is if it be but a bond of no great value to 〈…〉 Seale faire and whole But if it be of higher nature as a Patent then to have 〈◊〉 and leaves and wooll and all care used it take not the least hurt And on the 〈…〉 on our parts how light reckoning we make of the Holy Ghost's Seale 〈…〉 that care do not so much for it as He for his Bond of five nobles the matter 〈…〉 such consequence This contempt must it not amount to a greevance Yes 〈…〉 a grave gravamen a greevous one For this is even Margaritas porcis right 〈…〉 fâ—rther If having received this Seale upon us we so farre forget our selves 〈…〉 â—â—â—ught to let His amulus the fiend the evill Spirit whom He can by no 〈…〉 even to Super-sigâ—lare set his marke over it Seale upon Seale put his 〈…〉 his image and Superscription above and upon the HOLY GHOST 's 〈…〉 disgrade as He can never brooke it And shall we once conceive 〈…〉 use go as this He will do what mâ—re greeved use to do say presently 〈…〉 awâ—y heâ—re is 〈◊〉 place to 〈◊〉 so leave us with our new image 〈…〉 〈…〉 so a 〈◊〉 matter 〈◊〉 all yâ—r For He no sooner gone but in His place 〈…〉 so Sence on us and not alone neither 〈◊〉 compâ—nie wiâ—h Him 〈…〉 then himselfe and the end of that man worse then his bâ—ginâ—ing 〈…〉 Luk â—â— â—6 These they be then these foure Not to offer thesâ— is 〈…〉 〈…〉 〈…〉 so evill as we do yet that we remember Nolite doe it not 〈…〉 not to doe it If we fall into any of the former foure 2 neglect 〈…〉 He commeth â— dispose not ourselves as we should against He brutz or marr our Seale Yea 4 admit a Sealing upon it of the 〈…〉 GOD the flesh upon the Spirit Prophane upon Holy yet let not 〈…〉 At least not our whole will not our full consents Let it but happen per 〈◊〉 as we say either surprised with the violence or weried with the 〈…〉 the tentation or circumvented with the sleights of the Serpent but ever câ—me â—â—luntatem if it may be or els as in the Schooles they call it vellëitatem de 〈◊〉 coâ—â—istando A great matter depends on this For wilfully to do it that is indeed to greeve Heb. 10.29 if it be not more even to worke despite to the Spirit of Grace Application to the 〈◊〉 Now to draw to an end This request never comes so fit as on this Day For there is in the Text a day of redeeming And there is by like analogie a Day of Sealing As that CHRIST 's So this the HOLY GHOST 's Day Now if the Sealing-Day be the Holy Ghost's then reciprocè the Holy Ghost's Day that is the Day of Sealing And this is the Holy Ghost's Day And not onely for that originally so it was But for thâ—t it is to be entended ever He will doe His owne chiefe worke upon His owne â—hiefe Feast and opus Dici the daye 's worke upon the Day it selfe So that now we â—re come about to our first greevance Not to refuse Him not at any time but not â—t His owne Time not then when He sits in His Office and offers to set His Seale on us Application to the Sacrament And that He now doth For when we turne our selves every way we finde not in the Office of the Church what this Seale should be but the Sacrament or what the priâ—et of it but the grace there received a meanes to make us and a pledge or earnest to assure us 2. Cor 5.5 that we are His. The outward Seale should be a thing visible to be shewed And the Sacrament is the onely visible part of Religion and nothing subject to that sense but it This I finde that the Schoole-men when they numbred Seven those seven were the Seven Seales So for Seales they have beene ever reputed But what doubt we One of them is by the Apostle 〈◊〉 4.12 named a Seale in expresse termes The seale of righteousnesse
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 elemeâ—tarie 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 praâ—er for the Hâ—ly Ghost Ioh. 17. â—0 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 quâ—ties 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 â—pening of hâ—aven 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 pieâ—ce 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 heâ—ven 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 comâ—eth 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 appâ—rition 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
inasmuch as the râ—misâ—ion 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— â—ith 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 â—st 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 brâ—ath with tâ—e 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 concâ—â—t 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 bâ—eath 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 breaâ—h 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
and carries not up So Spiritum Sanctum is not sâ—iritum suum 2 Nor Spiritum mundi Nor Spiritus mundi is not Spiritus CHRISTI Els doth Saint Paul wrong to oppose them It is too sure such a Spirit there is as the Spirit of the world and that the greatest part of the world live and breath and move by it and that it doth well somtimes but without eny reference to GOD or CHRIST or HOLY GHOST For even the acts they doe of Religion are out of worldly reasons and respects Herods reason Videns quia placeret populo saw the world would that way Demetriuâ—'s reason Acts 12.3.19.27 Periclitatur portio nostra It may prove dangerous to their worldly estate The 〈◊〉 Oh sett forward that point of Divinitie for then all they have is ours Gen. 34.23 See 〈◊〉 noâ— whence this winde blowes from what spirit this breath comes from Spiritus mundi plainely And I know not how but as if CHRIST 's mouth were stopped 〈◊〉 His breath like to â—â—ile him the world beginnes to fare as if they had got a new mouth to draw breath from to governe the Church as if Spiritus Praetorij would do things better then Spiritus Sanctuarij and mans law become the best meanes to teach the feare â—f GOD and to guide Religion by In vaine then is all this act of CHRIST 's He might have kept His breath to himselfe But it will not so be When all is done the Spirit must come from the Word and the Holy Ghost from CHRIST 's mouth that must doe this governe the Church Thither we must for Sanctum even to the Sanctuarie and to no other place And a certaine note it is this to discerne the Holy Spirit of GOD from the Spirit of what you will From CHRIST it comes if it be true He breathes it It cannot but be true if it come from Him for He is the Truth And as the Truth so the Wisedome of GOD that if it savor of falshood or follie it came not from Him Ioh. 14.6 1. Cor. 1.3 He breathed it not But His Breath shall not faile shall ever be hable to serve His Church without all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the private Spirit and without all the additaments of Spiritus mundi And if we gape after them we make this Accipite more then needs And if we doe so I know not what shall become of us But the Holy Ghost may be received more waies then one He hath many Spiramina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many manners He comes And multiformis gratia He comes with Which way it is received 1. Pet. 4.10 He and they carrie the name of their cause and to receive them is to receive the Spirit There is a gratum faciens the saving grace of the Spirit for one to save himselfe by received by each without respect to others and there is a gratis data what ever become of us serving to save others by without respect to our selves And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of a holy Calling For it is a grace to be a conduit of grace eny way 2. Cor. 8.4 All these and all from one and the same Spirit That was heere conferred was not the saving grace of inward Sanctimonie they were not breathed on to that end The Church to this day gives this still in her Ordinations but the saving grace the Church cannot give none but GOD can give that Nor the gratis data it is not That came by the tongues both the gift of speaking diverse languages and the gift of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking wisely and to the purpose And we know none is either the holier or the learneder by his Ordination Yet a grace it is For the very Office it selfe is a grace Mihi data est haec gratia saith the Apostle in more plâ—ces then one and speakes of his Office and nothing els Eph. 2.7 c. The Apostleship was a grace yet no saving grace Els should Iudas have beene saved Cleerely then it is the grace of their Calling this whereby they were sacred and made persons publique and their acts authenticall and they enhabled to do somewhat about the remission of sinnes that is not of like availe done by others though perhaps more learned and vertuous then they in that they have not the like mitto vos nor the same Accipite that these have To speake with the least As the act of one that is a publique Notarie is of more validitie then of another that is none though it may be he writes a much fairer hand And this lo was the grace heere by breathing conferred to them of Spiritum a Spirituall of Sanctum an holy Calling and derived from them to us and from us to others to the world's end Bâ—t take heed we sucke no error out of this word holy No more then we doe out of the word annointed When time was it was shewed the annointing was no inward holinesse or hability to governe by but the right of ruling onely So heere it is no internall qualitie infused but the grace onely of their Spirituall and Sacred function Good it were and much to be wished they were holy and learned all But if they be not their Office holds good though He that is a Sinner himselfe may remitt sinnes for all that and save others he may though himselfe be not saved For it was not propter se he received this power to absolve himselfe but as the next word is quorumcunque eny others whosoever Some adoe we have to plâ—cke this out but out it must For an error it is an old worne error of the Donatists and but new dressed over by some fanaticall Spirits in our dâ—yeâ— that teach in corners One that is not himselfe inwardly holy cannot be the meanes of holinesse to another And where they dare too that One that is not in state of grace can have no right to eny possession or place For they of right belong to none but to the true children of GOD that is to none but to themselves Fond ignorant men For hath not the Church long since defined it positively that the baptisme Peter gave was no better then that which Iudas and exemplified it that a seale of iron will give as perfect a stamp as one of gold That as the Carpenters that built the Arke wherein Noe was saved were themselves drowned in the flood That as the water of baptisme that sends the childe to heaven is it selfe cast downe the kennell Semblably is it with these And they that by the Word the Sacraments the Keyes are unto other the conduits of grace to make them fructifie in all good workes may well so be though themselves remaine unfruitfull as doe the pipes of wood or lead that by transmitting the water make the garden to beare both herbes and flowers though themselves never beare eny And lett that content us that what is
but the Spirit must be also upon Him to annoint Him the Spirit is the â—nction the Spirit then was upon Him two severall times for two severall ends â— To annoint Him 2 And after He was annointed to send Him the second Of â—his annointing we are to touch 1 when it was 2 with what it was 3 and how it â— comes to be termed annointing When was He thus annointed Not now or heere first but long before 1 When it was even from the very time of His conceiving When the Word became flâ—sh the flesh Ioh. 1.14 with the Word and by meanes of it with the whole Deitie was annointed all over and by â—ertue thereof filled with the fullnesse of all grace For this we are to hold that CHRIST was ever CHRIST that is ever annointed from the very first instant â—f â—ll He was never un-annointed not one moment Annointed with what I have already told you with the Deitie 2 With whâ—t by vertue of the Personall vnion of the second Person of the Deitie Why then is the Holy Ghost called 〈◊〉 Vnction Why is CHRIST expressly said to be annointed with the Holy Ghost 〈◊〉 not with the Father as well Why not To reteine to each Person his owne peculiar his proper act in this common worke of them all or as the Hebrewes speake to keepe every word upon his â—â—ght wheele â—ather is a terme of nature So to the Father we ascribe what the Sonne hath by 〈◊〉 For that he is the Sonne is of nature not of grace 〈◊〉 that the Man-hood is taken into GOD that was not of nature but of grace 〈◊〉 what is of grace is ever properly ascribed to the Spirit 1. Cor. 12.4 There are diversities of â—raâ—â—s all from the same Spirit And the proceeding of grace from it not as by nature 〈◊〉 Vbi vult Blowes where it lists freely All then of grace Ioh. 3.8 proceeding from the Spiâ—it Accordingly the Conception of CHRIST 's flesh and the sending it with the fulâ—esse of grace or annointing it is ascribed to the Spirit 〈◊〉 this enduring with grace how comes it to be called annointing For nothing 3 How called annointing 〈◊〉 â—he resemblance it hath with an ointment An ointment is a composition we 〈◊〉 the ingredients of it oile and sweet odors By vertue of the oile it sokes even 〈…〉 bones saith the Psalme but it workes upon the joints and sinnewes sensibly 〈…〉 supple and lithe and so the more fresh and active to be stir themselves Psal. 109 18. 〈…〉 of the sweet odors mixt with it it workes upon the spirits and senses cheers 〈…〉 makeâ— him glad that is annointed with it And not him alone Psal. 45.8 Cant. 1.3 but all that are abouâ—â—nd neere him qui in odore unguentorum that take delight in his companie to go and to runne with him and all fo◠〈…〉 sweeâ—e sent they feele to come from him Oâ— which two the oyle 〈…〉 the vertue of the power of the Spirit piercing thâ—ough but gently like 〈◊〉 Thâ— odors the swâ—et comfort of the graces that proceed from thâ— HOâ—Y â—â—OST 1. Nothing more like And this for Hiâ— Annointing 3. His sending Now the 〈◊〉 Spirit that was thus upon Him at hiâ— coâ—ception to annoint Him was even now upon Him againe to manifest and to send Him When At His 〈…〉 â— lâ—ttle before Not 〈…〉 as â—hen at His conception but in a visible shape 〈…〉 before a great concourse of people To shew there ought to be 〈…〉 â—â—ing Luk. 3.22 what â—ime the Dove layd that which in it is answerable to our 〈◊〉 â—pon Him Nor to indâ—e Him with ought that was done before long but to manifest to all This was He This the Partie before annointed and now sent that they might take heed to Him It was the HOLY GHOST'S first Epiphanie this He was never seene before But CHRIST 's second Epiphanie The other at His Birth or comming into the world This now at His calling or sending into the world That first to inhable Him to His Office This to designe Him to it By that furnished for it By this sent severed and set about the worke He came for But before we come to the worke let us first reflect a little upon these they serve our turne are for our direction These both were done to Christ to the end He might reach the Church that the same were to be on them who in Christ's stead are imployed in the same businesse ad evangelizadum The Holy Ghost to be upon them upon them to annoint them and to send them both but first to annoint then to send them To be and in this order to be Vnlesse they be first annointed not to be sent and though never â—o annointed not to start out of themselves but to stay till they be sent The Spirit to be upon them the same that upon Christ though not in the same 〈◊〉 in a broad â—nd â— large difference or degree of being Vpon Him without measure Not so on us but on some lesse the measure of the Hiâ— on some more the measure of the Epha but every one his Gomer at least Some feathers of the Dove as it were though not the Dove it selfe not the whole SPIRIT entire as upon Him On His head the whole boxe of ointment was broken which from Him ran downe upon the Apostles somewhat more fresh and full and ever the further the thinner as the nature of things liquid iâ— but some small streames trickle downe even to us and to ouâ— times still This on-being shewes it selfe first in that which stands first the Annointing I shall not need tell you the Spirit comes not upon us now at our conception in thâ— wombe to anâ—oint us there No we behoove to light our lamps oft and to spenâ— much oyle at our studies yet we can atteine it This way come we to our annointing 〈…〉 This Bâ—oke chiefly but in a good part also by the bookes of the Aâ—ntient Fatâ—â—rs and Lights of the Church in whom the sent of this ointment was freâ—h and the 〈◊〉 true on whose writings it lieth thick and we thence strike it of and gather it safely You will maâ—ke the annointinâ— is set for the cause the Spirit is upon Me because He hath annointed Me Then sublatâ causâ and a sensu contrario the Spirit is not 〈◊〉 Me because He haâ—h not anâ—ointed Me. Againe because He hath annointed Me He 〈◊〉 sent Me. And then it followes because He hath not annointed Me He hath not sâ—nt Me. No speaking of the spiâ—it's on being no talke of sent by Him without it 〈◊〉 be thâ—y then that say the lesse annointing the more of the SPIRIT â—he more blind the moâ—e â—old and so the fitter to goe on some other errand 〈…〉 this 〈◊〉 the Spirit makes none of these drie missions sends none of these same 〈◊〉 such as have never a feather of the Dove's wing not any sparke of the fire of
acceptation In whom I am well pleased and the very terme of it Mat. 17. â— And 〈…〉 accepted I know not what he would have more 〈…〉 the Benefit that fell at this time and for this that fell on the time the time 〈…〉 it fell on is and cannot be but acceptable even eo nomine that at such a time 〈◊〉 a Benefit happened to us And in this respect it ever hath and ever shall be 〈◊〉 â—â—â—eptable welcome time this and holden as a high feast like as the Benefit is 〈◊〉 that befell us on it Festum a feast for the pardon Festum duplex for the reconciliation Festum magis duplex for the being perfectly accepted to the favour of GOâ— and by it re-accepting againe our prime estate Nay last it is called not onely Annus acceptus but Annus Domini acceptus or acceptus Domino Not onely the acceptable yeare but of the Lord or â—o the Lord for so the Hebrew reads it with the signe of the Dative as if to GOD Himself it were so And to Him so it is and to His holy Angels in heaven so it is For it the receiving any one contrite sinner by repentance be matter of joy Luc. 15.10 to the whole Court of heaven if the receiving of but one what shall we thinke of the generall receiving of the whole masse which this day was effected Now if to heaven if to GOD Himselfe it be so To earth to us shall it not be much more whom much more it concerneth I am sure GOD getteth nothing by iâ— we doe He is not the better for it we are Ever the receiver then the giver The giver more glorie but the receiver more joy That if it be the joy of heaven 〈◊〉 cannot be but the Iubilee of the earth Even of the whole earth Psal. 66.1 Iubilate Deo omâ—â—â— terra The Iubilee ever it began with no other sound but even of a cornet Levit. 25.9 Ios. 6.4 made of the hornes of a Ram. Of which hornes they give no other reason but that is was so in reference to the hornes of that Ram that in the thicket was caught by the hornes Gen. 22.13 and saâ—â—â—ficed in Isaac's stead even as CHRIST was in ours To shew that all our Iubilee â—â—th relation to that speciall sacrifice so plainly prefiguring that of CHRIST ' s. Which Feast of Iubilee began ever after the High-Priest had offered his sacrifice and 〈◊〉 been in the Sancta sanctorum As this Iubilee of CHRIST also tooke place from 〈◊〉 entring into the Holy places made without hands Heb. 9.11 after His propitiatorie Sacrifice 〈◊〉 up for the quick and the dead and for all yet unborne at Easter And it was 〈◊〉 tenth day that And this now is the tenth day since The memoriall or mysterie of which sacrifice of Christ's in our stead is ever Caput 〈◊〉 the top of our mirth and the initiation of the joy of our Iubilee Like as 〈◊〉 Calicem salutaris our taking the Cup of Salvation Psal. 116.13 is the memoriall of our being accepted or received and take againe to Salvation Wherewith let us also crowne 〈◊〉 Iâ—â—ilee of ours That so all the benefits of it may take hold of us specially the 〈◊〉 of the favour of GOD and the assurance or pledge of our restitution to those 〈◊〉 and that Iubilee that onely can give content to all our desires when the time sâ—all come of the restoring of all things A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XXIV of May A. D. MDCXVIII being WHIT-SVNDAY ACT. CHAP. II. Sed hoc est quod dictum est c. VER 17. But this is that which was spoken by the Prophet IOEL 16. And it shal be in the last dayes saith GOD I will powre out of my SPIRIT upon all flesh and your sonnes and your daughters shall prophesie and your young men shall see visions and your old men shall dreame dreames 18. And on my servants and on mine hand-maids I will powre out of my SPIRIT and they shall prophesie 19. And I will shew wonders in heaven above and tokens in the earth beneath bloud and fire and the vapor of smoke 28. The Sunne shal be turned into darkenesse and the Moone-into bloud before that great and notable Day of the LORD come 21. And it shal be that whosoever shall call on the name of the LORD shal be saved THese words may well serve for a Sermon this day they were a patt of a Sermon preached as this day The first Whitson-Sermon that ever was the first Whit-Sunday that ever was S. Peter preached it And this was his Text out of the second Chapter of the Prophet Ioël As CHRIST the last yeare out of Esai so Peter this out of Ioël Both tooke Texts both for the day for the present occasion The occasion of this heer was a lewd surmise given out by some touching the gift of tongues this day sent from heaven It shal be my first note That looke how soone Gâ—D from heaven ha◠〈…〉 fiery tongues upon His Apostles the Devill from hell presently sent for his fiery tongues and put them in the mouthes of his Apostles to disgrace and scoffe at those of GOD 's sending 〈◊〉 may heare them speake at the thirteenth verse Well fare this same good new 〈…〉 thâ—se good fellowes have been at it and now they can speake nothing but outlandish 〈…〉 broken Greek or Latine they had and now out it comes Thus that which was indeed grande Miraculum they turned into grande ludibriâ—â— Of the great Mysterie of this day they made a meer mockerie Those that were baptized with the Holy Ghost they traduced Mat. 3.11 as if they had souâ—ed themselves in new wine Heer is the Holy Ghost's welcome into the world This use doth the Devill make of some men's wits and tongues to powre contempt on that which GOD powreth forth all that ever they can even to worke despite to the Spirit of Grace Heb. 10 29. Tâ—e Summâ— Being to make an apologie for himselfe and the rest and indeed for the Holy Ghost Saint Peter first prayes audience at the XIV verse Then tells them soberly they misse the matter quite at the XV. It was too early day to fasten any such suspition upon any such men as they were to be gone before nine in the morning But this he stands not on as not worth the answering Heer at this Verse he tells them it was no liquor this specially no such as they surmised If it were any if they would needs have it one it was the Prophet Ioë's and none other Something powred on nothing powred in Nothing but the effusion of the Holy Ghost This is it that was spoken by the Prophet Ioël So habemus firmiorem sermonem propheticum and this 2. Pet. 1.19 which seemed to happen thus on the sudden it was long since foretold and alleadges for it this text of the Prophet
when there was câ—usa sanguinis effusio on His part there was likewise to be copiosa Flaminus effusio on the Holy Ghost's He as liberall of his grace as Christ of his blood Psal. 103.7 That there might be to us copiosa redemptio betweene them both it is effundam copiose in both 3. Effâ—â—dam tells us further the Spirit came not of himselfe not till He was thus poured out It is not effluet but effundam Sic operter implere That so Luk. 22.37 order might be kepâ— in Him in the verie Spirit and we by Him taught to keepe it Not to start out till we be sent nor to goe on our owne heads but to stay till we be called Not to leake out or to runne over but to stay til we be poured out in like sort Seeing CHRIST would not goe un-sent Misit me last yeare Nor the HOLY GHOâ—T run un-poured this yeare it may well become us to keepe in till we be poured and sent eny yeare And yet the Sâ—iâ—it is no lesse ready to runne then GOD is to poure it One of these is no barr to the other Ecce ego Esay 6.8 mitte me Eccâ— ego Behold I am readie saith Esai and yet mitte me Send me for all that Effluence and Effusion Influence and infusion will stand together well enough 4. Lastly effundam is not as the running of a spout To poure is the voluntarie act of a voluntarie Agent who hath the vessell in his hand and may poure little or much and may choose wither he will poure eny at all or no. As shut the heaven from raining So refreine the Spirit from falling on us 2 And when He poures He strikes not out the head of the vessell and letts all goe but moderates his pouring and dispenses his gifts Poures not all upon every one nay not upon eny one all but upon some in this manner upon some in that Not to each the same And to whom the same not in the same measure though but 1. Cor. 12. to some five to some two to some but one talent The Text is plaine for this Matt. 25.15 There are diverse assignations in it 1 To diverse parties Sonnes seâ—vants old men and young men 2 Of diverse gifts prophesies visions and dreames 3 And them 1. Cor. 12.11 of diverse degrees one cleerer then the other the vision then the dreame Singulis â—rout vult at the Pourer's discretion to each as pleaseth him best The Party Pouring is Dicit Dominus the Lord that said But Dixit Dominus 3 The Party powring Dicit Dominuâ— Psal. 110.1 Dâ—mino meo The Lord said to my Lord Which of these The later Domino meo My Lord Dâ—vid's Lord and ours Dominum nostrum in our Creed that is CHRIST How appeares that directly at the thirtie three verse after He being now exalted by the right hand of GOD and having received the promise of the Holy Ghost from the Father He hath poured out this that ye now see and heare CHRIST then And not the Father Yes He too For of Him Christ is said to receive it Not onely Dixit Dominuâ— Domino meo but dedit Dominus Domino meo And so as in the nineteenth of Genesis Pluit Dominus à Domino From the Lord the Lord poured it Gen 19.24 And but one Effundam with but one effusion both as with one spiration He came from both Both with one effusion poure Him Both with one spiration breath Him It is expresly so set downe Revelation Chap. 22. Revel 22 1 The fountaine of the water of life issued from the seat of GOD and of the Lamb. So have you heere the whole Trinitie 1 Quis 2 Quid 3 à Quo the Father by the Sonne or the Sonne from the Father pouring out the HOLY GHOST 2 And may we not also finde the two natures of Christ heere Effundam is fundam ex I will poure out Out of what what the cisterne into which it first comes and out of which it is after derived to us That is the flesh or humane nature of Christ On which it was poured at His conception fully to endow it For in Him the fullnesse of tâ—e God-head dwelleth bodily marke that bodily Col. 2.9 Ioh. 1.16 And it was given to Him without meâ—sâ—re and of His fulnesse we all receive From this Cisterne this day yssued the Spirit by so many quills or pipes as it were as there are severall divisions of the graces of the Holy Ghost And so now we have both à Quo and ex Quo. The Divinitie into His Humanitie pouring the Spirit which from His flesh was poured downe this day super omnem carnem upon all flesh Which fitly brings in the next Super omnem carnem 4. The â—arties upon whom Super omnem carnem 1 Cor. 9.9 Ioh. 1.14 On whom this pouring is which is the last point Super omnem carnem In which there are three points as the words are three 1 Carnem first that is men For doth GOD take care for oxen saith the Apostle or for eny flesh but ours No not for eny flesh but the flesh which the Word did take And for that He doth But we are Spirit too as well as flesh and in reason Spirit on Spirit were more kindly There is neerer alliance betweene them Yet you shall finde the other part flesh is still chosen 1. Super carnem 1. First to magnifie his mercie the more that part is singled out that seemeth further removed nay that is indeed quite opposite to the Spirit of GOD heere poured out Esay 40.6 For what is flesh It is proclaimed XL. of Esay It is grasse And not gramen but foenum that is grasse withering and fitt for the Scithe Is that the worst I would it were But caro peccati sinfull flesh setts it further of yet Vpon sinfull flesh He should have poured somewhat els then his Spirit So two oppositions 1 Flesh and Spirit absolutely in themselves 2 Then sinfull flesh and the Holy Spirit All which commends his love the more thus combine things so much opposite This first And withall that which right now I touched to shew the introduction to this conjunction of these so farre in opposition either to other Even Verbum caro factum that made this symbolisme Hos. 2 15. By which a gate of hope was opened to us by his incarnation in spem of our inspiration which this day came in rem For his flesh exalted to the right hand of GOD remembred us Ver. 33. that were flesh of his flesh and derived downe this fountaine of living water to it saliens in vitam aeternam Springing and raising us with it Ioh. 4.14 whence it came for water will ever rise as high as the place from whence it came that is up to heaven up to aeternall life 2. Super. 2. Super upon it Vpon it is without on the outside of it Had not
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 disâ—lose 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 〈◊〉 we claime not by that GOD make us His servants for by that word we hold 〈◊〉 in this later powring on His servants which onely concernes us visions and drâ—â—mes 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 aâ—e to lay no point of religion upon them now Prophesie preaching is it we to hold oâ—r 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 pleâ—i 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 propâ—esie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 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. 〈…〉 Non movebor saith the Psal. Good against b 〈…〉 33. Etsâ— râ—nnes 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 〈◊〉 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 〈◊〉 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
remaineth for them to receive none but the second And that then is it And that bound they are to receive For though by speciall priviledge some are aspersi Spiritu quos aqua mystica non tetigit Sprinkled with the HOLY GHOST before they had 〈◊〉 Sprinkling of water of which number was Cornelius and these in the Text though while they were at the Sermon the HOLY GHOST came upon them yet to the Sacrament they came though we see That was to them and is to us all the Seale of GOD 's acceptation That first was theirs but the chiefe and last is this of ours For this is indeed the true receiving when one is received to the Table to eat and drinke to take his repast there yea ad accipiendum in quo acceptus est to take and to take into Him Heb. 10.10 Ephes. 1.7 that body by the oblation whereof we are all sanctified and that blood in which we have all remission of sinnes In that ended they in this let us end And this accepting we desire of GOD and desiring it in an acceptable time He will heare us and this is that acceptable time For if the yeare of Pentecost the fiftieth yeare were the acceptable yeare as Luk. 4.21 then the day of Pentecost the fiftieth day this day is the acceptable day for the same reason Truely acceptable as the Day whereon the Holy Ghost was first received and whereon we may receive Him now againe Whereon acceptus est is fullfilled both waies we of Him received to grace and He of us His flesh and blood and with them his Spirit He receiveth us to grace and we receive of Him grace and with it the influence of His Holy Spirit which shall still follow us and never leave us till we be accepti indeed that is received up to Him in his kingdome of glorie Whither blessed are they that shall be received A SERMON Preached before the KINGS MAIESTIE AT VVHITE-HALL On the IV. of Iune A. D. MDCXX being WHIT-SVNDAY I. IOHN CHAP. V. VER VI. Hic est qui venit per aquam sanguinem IESVS CHRISTVS non in aqua solum sed in aqua sanguine Et Spiritus est qui testificatur quoniam SPIRITVS est veritas This is that IESVS CHRIST that came by water blood not by water onely but by water blood And it is the Spirit that beareth witnesse for the Spirit is truth THIS is IESVS CHRIST and it is the Spirit So the verse you see linketh CHRIST and the Spirit togither is a passage from the one to the other Linketh them and so consequently linketh this Feast of the Spirit present with those of CHRIST that are gone before and under one sheweth the convenience of having the Spirit an article in our Creed and of having this day a feast in our Calendar For though CHRIST have done all that He had to doe all is not done that is to doe till the Spirit come too We have nothing to shew we want our teste a speciall part of out evidence is lacking that when all is done iâ— thâ—s be not nothiâ—g is done CHRIST without water water without bloud His water and bloud and He without the Spirit availe us nothing The Spirit we are to have and this day we have it and for the having it this day we keep a Feast As those hitherto for Christ complementum legis so this for the Holy Ghost complementum Evangelij which was not complete donec complerentur dies Pentecostes till the dayes of Pentecost were fulfilled till this day was come and gone Saint Iohn is every where all for love Heer in this Chapter I know not how he it hitt upon faith Which with him is rare so the more to be made of Specially in this age wherein it is growen the vertue of chiefe request And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent vertue is faith if it be faith For as there is saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge falsly so called 1. Tim. 6.20 so is there a faith for faith is it selfe but a land of knowledge How shall we then make faith of our faith Of it selfe it is but a bare act faith a thing indifferent the vertue and the value of it is from the objâ—ct it beleeveth in if that be right all is right And that is right if it have for his object not IESVS CHRIST barely but as Saint Iohn speaketh That IESVS CHRIST That IESVS CHRIST is somwhat a strange speech as if there were another Is there so Yes II. Cor. XI.V. ye have alium IESVM and Gal. I.VII. aliud Evangelium Not that but another IESVS Not this but another Gospell And as not that but another IESVS So CHRIST himselfe tells us you shall have not that but another CHRIST Another nay many other yet there is but one true Mat. XXIV XXIV Lo heer is CHRIST lo there He is Go into the desert there you shall have Him Get you to such a conventicle and there you shall not misse of Him Go but to one Citie I could name you shall have Christs enough and scarce a true one among them all Well then what shall we do to sever the precious from the vile That IESVS CHRIST Ier. 15.19 from others sett the Hic est ille upon the right CHRIST This saith Saint Iohn These two wayes 1 That IESVS CHRIST that comes in water and blood jointly not in either alone Hic est Ille If but in one he is another IESVS 2 That Iesus that hath the Spirit to bear Him witnesse is the true this Witnesse if he want Hic non est Ille Vnder one we shall learne CHRIST aright For as one may learn a false CHRIST so may he the true CHRIST falsly You have not so learned CHRIST saith the Apostle Ephes. 4.20 that is not amisse you have not meaning some other had And as learne CHRIST aright so learne to doe the Spirit his right not to shoot him of but know he is to have a chiefe Holy-day in our Fasti as He hath a part and a principall part in the Teste of whosoever shall bee saved The Summe The Summe is three Items we have 1. That we take not Pseudo-Christum pro Christo the false CHRIST for the true that is one that comes in His name but is not He. 2. Neither when we have the true one that we take not Semi-Christum pro Christo a moity or part of CHRIST for the whole 3. When we have the whole that we take Him not without His Teste and that is the Spirit For as good not take Him at all The Division Three parts I would lay forth 1 There is CHRIST 's part 2 There is the Spirit 's part 3 There is the Sacrament's part CHRIST 's part His double comming in 1 water and 2 bloud In it these 1 That Christ was so to come 2 That Christ did so come 3 Not onely did but doth so
draw water Esa. 12.3 then to draw blood from Him But indeed to looke well into the matter they cannot be separate they are mixt either is in other There is a mixure of the bloud in the water there is so of the water in the blood we can minister no water without blood nor blood without water In baptisme we are washed with water That water is not without blood The blood serves instead of nitre He hath washed us from our sinnes in His blood Apoc. 1.5 washed They made their robes white in the blood of the Lamp Apoc. 7.14 No washing no whiting by water without blood And in the Eucharist we are made drinke of the blood of the New Testament but in that blood there is water for the blood of CHRIST purifieth us from our sinnes 1. Ioh. 1.7 Now to purifie is a vertue properly belonging to water which yet is in the blood and purifying referrs to spotts not to guilt properly So either is in other Therefore the conceit of separation let it alone for ever To take heed then of dreining CHRIST 's water from his blood or abstracting his blood from his water of bringing in the Restringent sola into either Every one of us for his owne part thus to doe But howsoever men frame phansies to themselves as frame they will doe what we can that our doctrine be looked to we are not to teach IESVS CHRIST but That IESVS CHRIST that thus came in both That our Divinitie then on the one side be not waterish without all heart or comfort presenting CHRIST in water onely to make feâ—re where none is Nor on the other that we frame not our selves a Sanguine Divinitie voyd of fâ—are quite and bring in CHRIST all in blood blood and nothing els with little water or none at all for feare of Ex nimiâ spe desperatio Faith as it justifieth saith Saint Paul there is blood So it purifieth the heart saith Saint Peter Gal. 3.8 Acts 15.9 Rom. 8.20 1. Ioh. 3.3 there is water Hope as it saveth saith Saint Paul blood So it cleanseth saith Saint Iohn water In vaine we flatter our selves if they doe the one and not the other Doe we make grace of none effect that we may not Gal. 2. vlt. Doe we make the Law of none effect by faith that we may not neiâ—her Rom. 3.10 not this day specially the Feast of the Law and Spirit both but rather establish it Apoc. 15.4 Best if it could be sett right the Song of Moses and of the Lamb it is the harmonie of heaven Rom. 15.34 1. Ioh. 2.1 Ioh. 5.14 If we teach Ne peccetis water To teach also blood Si quis autem peccaverit with Saint Iohn If we say Salvus factus es blood to say Noli ampliuâ— peccare water withall with CHRIST himselfe This is that IESVS CHRIST and the true doctrine of Him neither diluta and so evill for the heart nor tentans caput and so fuming up to the head Neither Scammoniate tormenting the conscience nor yet Opiate stupifying it and making it senselesse And so much for CHRIST 's double comming II. The Spirits paâ—t Well when CHRIST is come and thus come may we be gone have we done Done we are yet in the middst of the verse before we make an end of it it must be Whitsontide The Spirit is to come too So a new qui venit that comes in both those and comes in the Spirit besides And a new non solùm not in water and blood onely but in the Spirit withall Not that CHRIST said not truly Consummmatum est that he hath not done all Yes Ioh. 19.30 to doe that was to be done CHRIST was enough needs no supplie The Spirit comes not â— His witnesse to doe comes but to testifie That inter alia is one of his Offices a A witnesse there is to be And a Witnesse is requisite There is no matter of weight with us if it be sped authentically especially a Testament but it is with a Teste And GOD doth none of His great workes but so of which this Comming is one even the greatest of all Neither of his Testaments Acts 14.17 without one As GOD in nature left not himselfe without witnesse saith the Apostle So neither CHRIST in Grace As then in the Old Testament Esay 8.20 Ad Legem testimonium saith Esay 8. So in the New Ad Evangelium testimonium to the Gospell to CHRIST and the testimonie calls Saint Iohn heere CHRIST also to have his Teste We to call for it and if it be called for of us to be hable to shew it A witnesse there needeth then and a witnesse there is One nay three b A witnesse there is nay three Deut. 17.6 In ore duorum that is in every matter nothing without two at least But in this so maine so high a matter God would enlarge the number have it in ore trium have it full no fewer then three three to His part three to ours At the ordering of it in heaven â—hree there were the 1 Father the 2 Word and 3 the Spirit that the whole Trinitie might be aequally interessed in the accomplishment of the worke of our salvation and it passe through all their hands And at the speeding it in earth three more 1 The Spiâ—it and 2 Water and 3 Bloud to answere them that all might goe by a Trinitie that Holy Holy Holy might be thrise repeated The truth heerin answereth to the type For under the Law nothing was held perfectly hallowed till it passed three the 1 cleansing watâ—r first the 2 sprincling of bloud second 3 and last that the holy oyle were upon it too the Holy oyle the Holy Ghost's type but when eny thing annointed with all three then had it his perfect halydome then it was holy indeed And even so passe we through three hands all 1 God's as men Water notes the Creation the heavens are of water and if they the rest God's â—s men 2 Christ's as Christen men Bloud notes the redemption 3 And the Spirit 's as Spirituall men which perteines to all If any be Spirituall he knowes this Gal. 6.1 Iud. 19. and you tâ—at be Spiâ—ituall doe this saith the Apostle For Christians that be animales Sâ—iâ—itum non habentes Saint Iude tells us there is no great reckoning to be made of them To let the other goe The Spiâ—it is a witnesse to IESVS CHRIST c Thâ— Sâ—iâ—it a 〈◊〉 1 〈…〉 that came in water and bloud Witnesse to IESVS CHRIST that came Witnesse to His water and blood He came in In a witnesse it is required He be Tâ—â—â—is idoneus will you see quà m idoneus how apt how every way agreeing The Sâ—irit and Iesus agree Iesus was conceived by the Spirit The Spirit and Christ agree in the word Christ is the Spirit For CHRIST is annointed Annointed with what â— To the waâ—â—r and 〈◊〉 He câ—me in
of the Spirit is spiration or breathing In breathing there is a double act 1 there is a Systole a drawing in of the ayre and that is cold agreeth with CHRIST in water there comes a coole breath ever from the water 2 And there is a Diastole a sending forth of the breath and that we know is warme and agreeth with CHRIST in bloud For bloud is it that sendeth a warme vapor into all the limmes Agreeable to these two have you the two Spirits which upon the matter are but the two acts of one and the same Spirit 1 Inspired the Spirit of feare Esa. 11.2 The feare of GOD. 2 Out-breathed the Spirit of faith 2. Cor. 4.12 Faith in CHRIST Feare comes in water so saith Salomon the Feare of GOD is fons vitae the welspring of life Pro. 14.27 that is water Faith comes in bloud per fidem in sanguinem Ipsius Rom. 3.25 through faith in His bloud So is every one that is borne of the Spirit And to blow out faith still and never draw in feare is suspicious is not safe The true spiration the breathing aright consisting of these two is a signe of the right Spirit 2. Speech Ioh. 3.8 The next signe in the same verse too And you heare the noyse of it For so the Apostle saith the Spirit speakes evidently that is His noise and speech is evidently to be distinguished from those of other spirits His comming in tongues this day sheweth no lesse Which signe of speech doth best and most properly sort heer with a witnesse For a witnesse what he hath to testifie speakes it out vocally What noise then is heard from us What breath we What speakes the Spirit manifestly from our mouthes If cursing and bitternesse and many a foule oath If this noyse be heard from us If we breath minas caedes bluster out threatning and sâ—aying that noyse If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotten corrupt Act. 9.1 Eâ—hes 4 29. Maâ— 14. â—0 obscaene communication come out of our mouthes we are of Galilee and our very speech bewrayeth us This is not the breath of the Spirit this He speakes not evidently He speakes it not It is not the tongue of heauen this Not sicut dedit Spiritus eloqui no utterance of the Spirit 's giving Act. 2.4 Some of Christ's water would doe well to wash these out of our mouthes The speech sounding of the Spirit is a signe of the true Spirit 3. Action 1. Cor. 1â— â—â— The lâ—st but the surest of all omnia haec operatur Spiritus And the woâ—ke is as cleerly to be distinguished as the speech Each Spirit hath his proper woâ—ke and is knowen by it No man ever saw the workes of the Devill come from the Sâ—iâ—it of GOD. Be not deceived the workes of uncleanesse come from no Spirit Mat. 12.43 Iam. 4.5 1. Cor. 2.12 but thâ— uncleane spirit The workes of Cain from the spirit of envie The workes of Demas from the spirit of the world All the grosse errors of our life from the spirit of error But this this is the Spirit of Truth And the breath the speech the operations of him beare witnesse that He is so Now if He will depose that the water and bloud CHRIST came in He came in for us and we our parts in them in them and in them both and so deposing if we feele His breath heare His speech sâ—e His workes according we may receive his witnesse then For His witnesse is true Now that upon this day the day of the Spirit the Spirit may come and beare this witnesse to Christ's water and bloud there is to be water and bloud for the Spirit to beare witnesse to So was there ever as this day in the Church of Châ—ist Water a solemne Baptisme in memorie of the first three thousand this day Act. 2.41 baptized by Saint Peter And bloud never a more frequent â—ucâ—aâ—ist then at Pentâ—câ—st Act. 20.16 in honour of this Spirit to which Saint Paul made such hast with his almes and offerings Wiâ—nesse the great workes done by Pentâ—costall oblations which very oblations remaine in some Churches to this day So are we now come to the Râ—versall to the last non solum and heer it is III. The Râ—vâ—â—sall Not in the Spirit alone but in water and bloud reciprocè As not these wiâ—hout the Spirit so neither the Spirit without these that is without the Sacâ—amâ—nt wherein thâ—se be So have we a perfect circle now Neither in water without bloud nor in bloud without water nor in them alone without the Spirit nor in the Spirit alone without them This day Christ comes to us in bloud in the Sacrament of it so But as we said before either is in other Bloud is not ministred but there is an ingredient of the purifying vertue of water withall in it So he comes in water too Yea comes in water first so lye they in the Text water to goe before with us So did it at the very institution it selfe of this Sacrament The pitcher of water Mar 14 13. and he that carried it was not in vaine given for a signe went not before them that were sent to make ready for it for nothing It had a meaning that water and it had an use Their feet were washâ—d with it and their feet being clean they were clean every whit Many make ready for it Ioh. 13.10 that see neither water nor pitcher It were well they did their feete would be washed so would their hands Psal. 26.6 in innocencie that are to goe to His Altar In innocencie that is in a steadfast purpose of keeping our selves cleane So to come For to come and not with that purpose better not come at all To finde a feeling of this purpose before and to marke well the successe and effect that doth follow after For if it faile us continually Christ did not come For when He comes though it be in bloud yet He comes with water at the same time Ever in both never in one alone His bloud is not onely drinke to nourish but medicine to purge To nourish the new man which is faint and weake GOD wote but to take downe the old which is ranke Heb. 9.14 in most It is the proper effect of His bloud it doth cleanse our consciences from dead workes to serve the living GOD. Which if we finde it doth Christ is come to us as He is to come And the Spirit is come and puts His Teste And if we have His Teste we may goe our way in peace we have kept a right Feast to Him and to the memorie of His comming Even so come LORD IESVS and come O Blessed Spirit and beare witnesse to our spirit Zach. 13.1 Mar. 14.24 that CHRIST 's water and His bloud we have our part in both both in the fountaine opened for sinne and for uncleanesse and in the bloud of the New Testament the Legacie whereof
of their division love to be busy to be dealing with any bodies worke save their oâ—ne Which is lightly the busie-bodies occupation condemned by the Apostle not 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of both genders I â—old you before the callings were founded upon order and to keepe them so have thei◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limitts or bounds And they do all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke out of order disorderly break the pales and over they go that leaving their owne become as S. Peters word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 huâ—ore are to keepe and containe themselves to hold every one in his owne proper â—â—â—sell as bloud in the veynes choler in the gall And if once they be out of tâ—eâ— The bloud out of the veyne makes an Aposteme the choler out of the gall 〈◊〉 a Iaundise all over the body Beleeve it this is an evill sicknesse under the 〈◊〉 that the division of workes is not kept more strictly They are divided 〈◊〉 to the callings Every worke is not for every calling For then what needs any 〈◊〉 But as the calling is so are the works to be every one to intend his owne 〈…〉 it is presumed his skill lyes and not to busie himselfe with others For that 〈…〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not every worke it is an in-wrought worke A worke wrought by us so as in â—s also And both it may be For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 Moving is the worke halting is the deformitie Moving that comes from the soâ—â—e 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these properly But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Divisâ—on 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 〈…〉 or as one well exprest it not little-learned Aurelius Bishop of great 〈◊〉 and great-learned Saint Augustine Bishop of little Hippo. This is a tresâ—â—â—â— sure against the first division which respecteth not onely the gifts in specie 〈◊〉 in measure too Proportion the places to the proportion of the gifts which proporâ—â—â—â— we know is both waies broken whether a low gift have a high place or a rich 〈◊〉 be let lie in a poore
man is come ye know not what manner of spirit ye are of The spirit of Elias was good till the Sonne of man came but now He is come the daâ—â— of that spirit is expired When the Sonne of man is come the spirit of â—lâ—as must be gone Now specially for Moses and he resigned lately in the mount Now no Law-giver no Prophet but CHRIST CHRIST now and His spirit to take place You move out of time will ye be of Elias's spirit and the Sonne of man is come A plaine Nescitis 6. The Fathers work out another Nescitis out of the Emphasis Vos Cuius spiritus Vos Vos is no idle word it makes a plaine separation betweene them and Elias Vos You why you are my Disciples I trow you must answer to Cujus spiritus vos cujus spiritus Tu. CHRIST 's Disciples and Elias's spirit that cannot be Choose ye now for of whose spirit ye are his Disciples ye must be If you be hiâ— what doe you heere with me gett you to his Tabernacle If ye be mine of with Elias's mantle and spirit both The Disciple and the Master are of one spirit To make a Disciple is nothing but to doe as GOD did at the doore of the Tabernacle Deut. 31.14 take of the Master's spirit and put it on the Disciples But if ye be of my spirit Ioh. 1.32 my spirit is in specie Columbae not Aquilae not of the Eagle that carrieth Iupiter's thunder-bolt but of the Dove that brings the olive-branch in her bill the signe of Non perdere sed salvare Gen. 8.11 If this spirit be in you let all your motions smell of the olive branch not of the thunder-bolt come from saving grace and not from consuming zeale 7. But yet the worst Nescitis is behinde For worse it is to be mistaken in CHRIST then in our selves And Him they mistooke in that they would move Him to that whose comming was contrarie quite contrarie to that they would have Him do This is a Nescitis indeed Verè nescitis qui petitis à Magistro mansuetudinis licentiam crudelitatis A nescitis to seeke at the hands of Him that is the Master of all meekenesse a licence to commit such crueltie The very title of the Sonne of man is enough for this For whatsoever as the Sonne of GOD He may doe it is kindly for Him as the Sonne of man to save the sonnes of men Specially being the Sonne of such men as He was the Sonne of Abraham Gen. 18.24 who entreated hard that even Sodome might not be destroyed The Sonne of Iacob who much misliked yea even cursed the wrath of his two sonnes in destroying Sichem Gen. 44 7· The Sonne of David who complained much of the sonnes of Zervia that they were too hard for him 2. Sam. 3.39 As CHRIST doth heere of the sonnes of Zebedee who as if indeed they had beene borne of a thunder-cloud and not of a man were so readie to make havock of the lives of men It cost the Sonne of man more to redeeme men Psal. 49.8 then to have them blowen up so lightly And if Iames and Iohn were to pay for them at His price they would not be so evill advised as to make such quick riddance of the lives of men CHRIST doth heere warrant us that to tell cujus spiritus the way is by ad quid venit what spirit is he of by to what end comes he whither blowes it which way is his face to salvare or to perdere For to the end of his comming GOD hath framed his spirit You may know it by His first Text. The Spirit of the LORD is upon me to heale the broken to deliver the captive to save that was lost He sent me Luk 4.18 therefore He was sent and therefore He came You may know it by His name IESVS a SAVIOVR you may know it by his Simile's no destroying creatures a a Ioh. 1.29 Lamb no Wolfe a b Matt. 23.37 Henn no Kite a c Io. 15.1 Vine no bramble d Iud. 9.15 out of which came fire to burne up all the trees in the forrest Of His comming cleane contrarie to this speakes the Prophet e Psal. 72.6 He shall come downe like the raine speakes the Apostle f 1 Ioh. 5.6 Hic est ille IESVS qui venit in aquâ that came in water to quench not in fire to consume Againe that He doth not this non perdere sed salvare by accident as it hitts but on sett purpose It was the cause the finall cause the very end GOD sent Him and He came for In which point to take away Nescitis cleane for ever he setts it downe positively and privatively both wherefore He came not and wherefore He came Came not to destroy but came to save this is plaine dealing But first not to destroy that they which cannot save may yet be sure not to destroy any but if they can not onely not destroy but save too as CHRIST doth But of these CHRIST came 〈…〉 â—ne end hath but one office came not to the other and this would be 〈◊〉 The Cardinall beginnes his booke to the Pope Duplex Petri officium Pascere â—ccîdere CHRIST had but one to feed to save Another there is Ioh 8.44 was 〈◊〉 ab initio But if Saint Peter have gotten two offices he hath one more then â—HRIST CHRIST came to save onely with a flatt exclusive of the other And where they move him in specie for a destruction by fire He not content 〈◊〉 â—enie that alone denieth it in genere not to destroy at all neither by fire nor any other way Heere we have a case of fire will ye have another of the sword Shall 〈…〉 it by fire say Iames and Iohn here Domine si percatimus gladio saith S. Peter Chap. 22 49. 〈◊〉 in a greater quarrell farre then this when they layd hands on Him to carrie Him to Hâ—s passion That He denieth too and in that quarrell and saith Sinite let alone your sword Out with your fire Iames and Iohn up with your sword Peter So that â—either by fire heer nor by sword there neither by miracle as heer nor without miracle as there doth Christ like of these motions What then shall not Christ be received yes He is most worthy so to be I add they that refuse it are worthie any punishment but that every man is to be dealt with as he is worthie would prove but a hard peece of Divinitie hard for all and even for themselves too If so oft as Christ suffers indignitie fire should come downe from heaven Domine quis sustinebit Psal. 129.3 we were all in hard case Iewes and Samaritans and all yea Disciples yea this Iames and Iohn and all The Samaritans they received not CHRIST they were gone burnt all For Ierusalem's sake because his face was that way heere He was not received When he came
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 Iâ—I 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 himselâ—e 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 phaâ—sie 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 â—uch 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 hanâ—s 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 â—â—ou 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