fully come For now and not before did his servants receive his full name in their foreheads being baptised in the name of the Father of the Son and of the Holy Ghost And now being made known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his triple unity revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of speciall excellencie he is become to us a King and we to him a Kingdom For now especially hee hath vouchsafed to specifie his Church by the name of his Kingdome Mat. 11. Hee that is least in the Kingdome of God that is in the state of his Church after this third revealing of himself This is the compleat mystery of godlinesse God is manifested in the flesh justified in the spirit 1 Tim. 3.16 And as In him so also By him to us is the Trinity especially perfected For this God of order allwaies observeth order as ad intra in his personall proprieties so ad extra in his outward works The Father creating the Son redeeming the Holy Ghost sanctifying And what had the former two works been without this third The Son of God had his two-fold marriage one personall with his flesh the other mysticall with his Church and in each the Father was the Donor the Son the Receiver there wanted not Bride or Bridegoom or giver But who could be worthy to be the minister in these holy conjunctions None but the Holy Ghost He was the Minister in the personall marriage For the word was made flesh but how he was conceived of the Holy Ghost Conceived the flesh supernaturally formed the Word hypostatically united And in the mysticall marriage likewise he is the Minister For if any man have not the spirit of Christ the same is none of his But as many as are led by the spirit of God they are the Sons of God For this is that spirit of adoption by whom we cry Abba Father Rom. 8. He worketh the application of Christ unto us by faith and of us unto Christ by love and so is that marriage made The father is our Physitian the Son our Physick But the Holy Ghost is that blessed Apothecary which applyeth of this salve to every sore and administreth portions of this portion distributing to every one severally even as he will 1 Cor. 12.11 The Father was the sacrificer the Son the Sacrifice but where was the fire Wis 16. This charitas Dei this loving spirit this love of God Tit. 3.4 or rather this God Love for God is love 1 Jo. 4.8 was that heavenly fire wherein this sacrifice was finished For God so loved the world that he gave his onely begotten Son Jo. 3.16 And through the eternall spirit Christ offered himself without spot to God Heb. 9.14 The Son is the arme the Holy Ghost is the hand the Father the body from which they issue or are derived And as in the body naturall the eye cannot say to the hand I have no need of thee 1 Cor. 12. Yea the feeble members are so necessary that to the lesse honorable members we give more abundant honor so in this body of bodies this fountain of beings the holy deity the plurality of persons is no waies needlesse but their perfection consisteth not lesse in their Trinity then in their unty And lest we should think the Holy Ghost because he is the third in order to be the third in honor behold what abundant honor we are to give him The arm and hand work together and at once with the body and in and with the same strength yet the perfection and consequently the honor of the work more immediately belongeth to the arme and most immediately to the hand This Holy Ghost is the holy hand of God by which all the works of God are to us most immediately perfected With a mighty hand a stretched out arm he brought his Israel out of corporall bondage And with that stretched arme the redemption of the Sonne and this mighty hand the operation of the Holy Ghost he bringeth his Israel out of spirituall bondage I cannot shew you all the fingers of this hand for they abound yet not superfluously like that monstrous creature who had six upon each hand 2 Sam. 21. but richly as it becometh the Creator being Lord of all to be rich unto all Let it suffice that some of these fingers are expressed in the Scriptures Exo. 8.19 Pharaohs inchanters spake concerning the plague of lice This is the finger of God there is medius the strong finger of Power Exo. 31. Moses received the two Tables written with the finger of God there is Index the pointing finger of wisdom Lu. 11.20 Christ saith If I by the finger of God cast out Devills there is medicus the healing finger of mercy These are not those writing fingers in Belshazars vision Dan. 5. they write no fearfull inditement but they are those dropping fingers Can. 5. which droppe down pure myrrhe blessed distillations of grace and mercie to blot out the old handwriting that was against us Yea this hand enableth them on whom it resteth to prevail with God by holy wrastling as Jacob did Gen. 32.28 and to make violent entry by force into the Kingdom of Heaven Mat. 11.12 No marvell that Christ saith It is expedient for you that I go away Joh. 16.7 Why that the third person might take his course and turn that God unto us-ward might be perfected In him in respect of revelation By him in respect of application and operation Again this feast of the comming and appearing of the Holy Ghost is to us the feast of feasts the speciall feast We may compare it yea with reverence be it spoken we may preferre it to the feast of the Nativity in the former respects Namely in our own behalf this being the consummation of that unto us the Catastrophe the last scene of that divine act of the blessed Trinity In that feast God unchanged in himself descended unto man In this man changed and renewed from himself is lifted up unto God In that God became partaker of the humane nature in this man is made partaker of the divine nature In that one man was made the Temple of God 1 Cor. 6.19 in this every one of the faithfull is made so feverally and all-together jointly Eph. 2.21 That was begun secretly in the Virgins womb and accomplished obscurely in a stable This was done openly and publickly at a great feast and a solemn assembly In a word as the beginning without the end were vain so the end would not be without the beginning Therefore let no man put asunder that which God hath joyned together Yet exitus acta probat unto us the end and consummation is all in all Be it so then and let Saint Bernards player teach us the use of it Ser. 3. in Pent. that I follow it not further Solemnitatem praecipuam hodie celebramus utinam devotione praecipua Wee celebrate a speciall feast to day God grant we do it with speciall devotion that God
in that he led captivity captive Eph. 4.8 8. Q. Is there need of sitting or use of seats in Heaven A. No for glorified bodyes are not subject to weaknesse 1 Cor. 15.43 Rev. 21.4 9. Q. Why then is Gods throne and his sitting thereon mentioned Dan. 7.9 Rev. 4.2 A. To set forth God to our capacity by the similitude of a Judge 10. Q. Is not then the right hand of God here properly to be understood A. No for God is a spirit Joh. 4.24 11. Q. What meaneth this then And sitteth on the right hand of God A. It is a borrowed or figurative speech signifying his supreme dignity above all creatures and his government over his Church Eph. 1.20 21 22. and his mediation Rom. 8.34 and his power over his enemies 1 Cor. 15.25 12. Q. What doe you gather for practise out of all aforesaid of the sixth article A. That I must now endeavour to ascend unto Christ in affection Col. 3.1 and in conversation Phil. 3.20 Secondly that I must hope to ascend to him at last bodily and in person Thirdly that I may not think of receiving Christ corporally in the Sacrament because so he is in heaven and shall be to the end Act. 3.27 Fourthly that I must be constant in Gods service seeing Christ hath triumphed over the Kingdome of darknesse Fifthly That I must goe boldly to the Throne of grace Heb. 4.16 Sect. 16. Of the seventh Article or next following 1. Q. WHat is the seventh Article or next following A. From thence he shall come to judge the quick and the dead 2. Q. VVho shall come A. Christ in his humane nature Act. 1.11 10.42 17.31 Ioh. 5.22 3. Q. From whence and whither shall he come 4. From thence that is from heaven Come that is to us on earth as Act. 1.11 4. Q. When shall he come A. It is not revealed Mat. 13.32 5. Q. How shall he come A. In power and great glory Mat. 24.24 30. Luk. 23.30 6. Q. How or wherein shall this judgement be A. Only in trying and in rewarding or answering 2 Cor. 5.10 7. Q. Shall all works then be rewarded or answered according to their worth or merit A. Evill works shall but good works rather according to their evidence and testimony then according to their merit In which sense the word for is to be understood Mat. 25.35 Luk. 7.47 8. Q. But how shall all works be truly tried A. Gods knowledge and our own consciences shall agree as Register books to discover all Rev. 20.12 Gen. 4.7 Num. 32.23 9. Q. Shall there be any other Iudgement A. Yes every soul shall be particularly judged at the hour of death Eccles 12.17 Heb. 9.27 Luk. 16.22 10. Q. What needeth then a second judgement A. Not to amend or alter any thing formerly done Eccles 11.3 but to confirm all publickly by the voice of all 1 Cor. 6.2 And that the body may also be judged 2 Cor. 5.10 11. Q. What mean you by the quick and the dead A. All mankind that shall be then at Christs coming quick and alive or dead and departed 12. Q. What learn you for practise out of all aforesaid of the seventh article A. To rejoyce that he who is my Saviour shall be my judge 2 Tim. 1.12 Secondly to wait and prepare for that which is so certain and uncertain and terrible Mat. 13.35 Thirdly to avoyd secret as well as open sinning because all must come to light 1 Cor. 4.5 Sect. 17. Of the eighth Article or next following 1. Q. WHat is the eighth Article or next following A. I beleeve in the Holy Ghost 2. Q. What is it to beleeve in the Holy Ghost A. To put my trust in him as in my God and sanctifier as before in the first and second Articles 3. Q. How can he God who is said to be sent Joh. 14.26 15.26 and to be received Joh. 20.22 Act. 19.2 and to be given Joh. 14.16 A. That is spoken not in respect of his person but of his gifts or effects 4. Q. Is the Holy Ghost then another from the Father and the Son A. He is another person Ioh. 14.16 another Comforter though they be one in essence 1 Ioh. 5.7 5. Q. What is his personall propriety A. Proceeding equally from the Father and the Son Ioh. 15.26 6. Q. Why is he called holy A. Because he is the worker of holiness Rom. 1.4 the spirit of sanctification 7. Q. How far doth he prevail in this work A. To make us spirit that is spirituall Ioh. 3.6 and partakers of the godly nature 2 Pet. 1.4 8 Q. And is this which is proper to the Elect the alone and onely work of the holy Ghost A. No he worketh many other works common to the reprobate in faculties both temporall as courage Iud. 6.34 14.6 and artificiall skill Ex. 31.3 and also spirituall as understanding the truth Mat. 7.22 and rejoycing in it Mat. 13.20 9. Q. But is the work of regeneration alike in all A. Yes in nature and quality if we respect Adoption Justification and the application of Christ to us though not in quantity if we respect sanctification and faith and the application of us to Christ for in that respect it may be divers in the same person or subject at divers times as the Sun is in his light and heat 10. Q. May the Holy Ghost be then finally and totally lost in the regenerate A. No though in respect of sense for a time he may seem lost as Ps 51.10.12 yet he never finally faileth in the elect Pro. 24.16 Ps 37.24 11. Q. Hath the Holy Ghost been alwaies a worker A. Yea and that not onely in creation Gen. 1.2 and illumination 2 Pet. 1.21 but also in sanctification Ier. 1.5 12. What meaneth that then Joh. 7.39 The holy Ghost was not yet given A. It must be understood of the full revolution of the holy Ghost and exhibition of his miraculous gifts after Christ 13. Q. What doe you learn for practise out of all this aforesaid of the eighth Article A. To worship one God in three persons Secondly to seek and ascribe grace and holinesse from and to the right author Iam. 1.17 Thirdly to take heed of resisting the holy Ghost Act. 7.51 and of grieving the holy Spirit of God Eph. 4.30 lest I disprove my regeneration and quench the Spirit 1 Thes 5.19 Sect. 18. Of the ninth Article or the next following 1. Q. WHat is the ninth Article or the next following A. The holy Catholick Church the Communion of Saints 2. Q. What word is wanting here A. I beleeve 3. Q. Why not I beleeve in A. Because that implyeth trust and confidence which we must yeeld to God 4. Q. What mean you by the word Church A. Gods chosen and called people Act. 20.28 5. Q. When were they chosen A. Before the foundation of the world Eph. 1.4 6. Q. When were or are they called A. In their severall times and turns 7. Q. Whence
true author of all grace help and comfort Jam. 1.17 Secondly to do my endeavour to help to build and not to pull down this Kingdom 1 Thes 5.11 Thirdly to abhor the Popish Headship and Government of the Church in the title of General Vicar Sect. 26. Of the third Petition 1. Q. WHat is the third Petition A. Thy will bee done in earth as it is in heaven 2. Q. Is it not idle to pray Gods will may be done which will be done whether we will or no Psal 135.6 Dan. 4.35 A. No for we doe not pray for God in respect of his absolute will in working but for our selves in respect of his will in relation to us in commanding or requiring 3. Q. And how far may we understand this will A. Both in what he will doe to or with us and in what he will have us doe to or for him 4. Q. How doe we ask the former to be done A. That by faith and patience we may bear whatsoever his will is to lay upon us as Mat. 26.39 5. Q. How do we ask the latter to be done A. By our fulfilling the rules of his revealed will 6. Q. Where are those rules revealed A. In the Scriptures which are therefore called Gods Testaments Gal. 4.24 7. Q. And what are those rules A. They are two especially the one of Faith Ioh. 6.40 the other of holinesse 1 Thes 4.3 8. Q. But how can Gods will be done in earth being changeable as it seems by that of Abraham Gen. 22. and of Balaam Num. 22 A. Gods will was not changed but fulfilled to and by Abraham for it was but the tryall of his Faith which he fulfilled Heb. 11.17 Neither was it changed to Balaam for God withstood not simply his going but his loving the wages of unrighteousness 2 Pet. 2.15 16. 9. Q. Do we not pray against our selves and the forgivenesse of our sins when we pray his will be done seeing he is just A. No for we pray to him as to our Father and for the fulfilling of his Fatherly will in grace 10. Q. Why doe you say as it is in heaven A. Not for equalities sake to match the Saints and the Angels but for similitude that wee may imitate them in spirituall worship Joh. 4.24 11. Q. In what particulars A. Freenesse readinesse sincerenesse unpartialnesse constantnesse 12. Q. VVhat doe you learn for practise out of all aforesaid of the third petition A. First to deny mine own will that I may fulfill Gods Secondly to search and enquire into my heavenly Fathers will Thirdly to being heaven upon earth worshipping God in spirit and truth Ps 3.20 Sect. 27. Of the fourth Petition 1. Q. VVHat is the fourth Article A. Give us this day our daily bread 2. Q. What do you understand here by Bread A. 1. All temporall and corporall necessaries 2. Gods blessing upon them 3 Q. How do you bring all temporall and corporall necessaries under the name of Bread A. Because that is the chiefest Gen. 28.20 Is 55.2 4. Q. How do you bring Gods blessings under the name of Bread A. Because Bread unblest hath no strength or nourishment Ps 78.30 31. Hag. 1.6 Luk. 12.15 5. Q. Why do you ask Bread to be given A. Because we doe not inherit it we cannot earn it nor of our selves provide it 6. Q. Why do we not inherit it A. Because in Adams fall we have lost our right 1 Cor. 15.22 7. Q. Why can we not earn it A. Because that doing all that we are commanded is but our duty Luk. 17.10 Gen. 32.10 8. Q. Why can we not of our selves provide it A. Because God alone createth and prospereth and we cannot make one hair white or black Mat. 5.36 9. Q. How then may Bread become ours A. By Gods free gift through our Adoption in Christ Heb. 1.2 1 Cor. 3.22 and through his blessing upon our lawfull calling 2 Thes 3.12 10. Q. Is it not lawfull to provide Bread for to morrow seeing we say our daily bread A. Yes for Joseph in plenty stored for Famine Gen. 41.48 and we must provide for our houshold 1 Tim. 5.8 11. Q. Why then doe we so speak A. To shew our moderatenesse in our selves in respect of our caring Mat. 6.25 and our confidence and dependance upon Gods renewing his blessings every morning Lam. 3.23 12. Q. What do you learn for practise out of all aforesaid of the fourth Petition A. First to apply my self chiefly to God for my having of Bread Jam. 1.17 Secondly to apply my self to means of labour and not to think to have it by bare asking 2 Thes 3.10 Thirdly to be thankfull for having it and not to forget the giver Deut. 6.11 12. Sect. 28 Of the fifth Petition 1. Q. WHat is the fifth Petition A. And forgive us our trespasses as wee forgive them that trespasse against us 2. Q. What do you understand by Trespasses A. Both the fault and the punishment of our sins 3. Q. How do you gather this A. Because Mat. 6.12 it is said debts which must needs be punishments For we owe to God not sinnes but suffering for sins but Luk. 11.4 it is said sins which plainly signifieth the act or fault 4. Q. What do you understand in the word forgive A. Both parts of our Justification viz. the not imputing our sins to us Rom. 4.7 and the imputing of righteousnesse to us ver 5. 5. Q. Are we to ask forgiveness of sins onely in generall A. No for we are directed also to particular confession Prov. 28.13 6. Q. Who may forgive sins A. None but God Mar. 2.7 7. Q. Must we not then forgive one another A. Yes as concerning our own wrongs Mat. 18.21 8. Q. But doth not Christ give power to the Ministers to forgive sins Mat. 18.18 Joh. 20.23 A. Not properly to forgive sins but to pronounce and declare it as also in the Sacrament not to give but to sign and seal grace as also the Levitical Priests had power to pronounce but not to make cleane Lev. 13. 9. Q. Must we say as we forgive or for we also forgive A. Either of both for the former is given us Mat. 6.12 and the latter Luk. 11.4 10. Q. Do we compare with God in the former A. No but we shew our selves ready to imitate and obey him Luk. 6.36 11. Q. Doe we in the latter plead cause of Gods forgiving us A. No but doe comfort our selves in his promise Mat. 6.14 12. Q. Must we then forgive all wrongs and injuries A. Yes in respect of malice and private revenge Rom. 12.19 13. Q. What ground then have private quarrels and duels A. None but natures corruption as in Cain Gen. 4. 14. Q. But did not David undertake a duell 1 Sam. 17. A. Not in his own cause nor out of a private spirit nor by ordinary motion 15. Q. What doe you learn for practise out of all aforesaid of the fifth petition A. First to confesse my sins to God
I conclude with Application This Text fits well with this time and place at least in the fore-part of it Moses my servant is dead That my Predecessor lately dead was a Moses and Gods servant it is needlesse for me to tell you that can tell so well and doe tell me so much even such a memory of him as that a better cannot be wisht so that I fear to speak much of him lest my much should bee too little lest I should faile in speaking so much good of him as others doe I will say all then in that which may serve as an Epitaph to set upon his grave even that Eze. 2.10 as the vulgar Latine readeth it and as I may construe it to my purpose Lamentationes carmen vae To his death belongs lamentation and song and woe Lamentation to you and to all his friends from whom hee is parted a song to him who having finished his course hath received no doubt the end of his faith the salvation of his soul and is gone into that place of heavenly singing Halle-laiahs songs of praise to God with the Quire of Angels But woe to his Successor for as much as his Worth was so great and his Memory is so good that there is little hope left to another to match so much desert or to find such an acceptance And in the other part also the Text is not unfit For though I arrogate not to my selfe the name and worth of Joshua yet now I must professe my selfe to be your Joshua your Leader into the heavenly Canaan your Guide and Captaine in your spiritual Warfare I professe also to have had like calling with him hereunto even to arise I professe like calling though not by an audible voice from heaven which now we must not expect Miracles being ceased yet by a fair and free calling as ever was any For never did any that asked at all make less suit or asking then I have done for this And if offers gifts services friendship kindred could have prevailed I could not have sped So that you must take mee as at the Lords sending what ever I am and I must say It is the Lords doing and it is marvellous in my eyes I professe also my calling to be to arise as in honour so in labour Which profession that I may fulfill and practise I desire you every one from the oldest to the youngest as many as can pray to help mee by your prayers not onely weekly here in publike but daily at home in private For if you lack wisdom you must ask it of God not of me for it descendeth from above Jam. 1. And if ye think it not worth the asking yee make your selves unworthy of receiving Ask therefore and you shall receive that your joy may be full Joh. 16.24 Which the Lord grant c. Finis Maii 19. 1633. Trino-uni gloria Per me Gulielmum Gaium A SERMON preached at Longleat at the Baptism of the late hopefull Spark too bright for this World Mr. THEOPHILVS THYNNE Text 1 PET. 3.18 For Christ also hath once suffered for sins THis Text doth give me occasion to tell you a dolefull tale very strange yet not more strange then true very like in some respects and yet also in some other respects very unlike to that Tragical story of the death of Absalom recorded 2 Sam. 18. 1 In some respects it is like it For Absalom there spoken of was the son of David a great and mighty King and Christ of whom I am to speak was the Son of God the King of Kings and Lord of Lords 2. Absalom was the beloved son of his Father else he would never have made so great lamentation for him as he did crying O my son Absalom my son my son Absalom and Christ was the beloved sonne of his Father else he would never have given so great commendation of him as he did saying This is my beloved son in whom I am well pleased 3. Absalom was excellent in corporall beauty from the sole of his foot to the crown of the head there was no blemish in him and Christ was absolute in spiritual beauty there was no spot or stain of sinne to be found upon him 4. Absalom died hanging up in the air on the bough of a tree and Christ dyed lifted up between heaven and earth upon the crosse 5. Absalom was thrust through with darts and Christs side was pierced with a spear 6. Absalom being dead was taken down and cast into a pit and a great heap of stones laid upon him and Christ being dead was taken down and laid in a sepulcher and a great stone rolled against him 7. Concerning Absalom there was one souldier that answered Captain Ioab Though I should receive a thousand sheekels of silver yet would I not lay my hand upon the Kings Sonne and concerning Christ there was one woman that sent unto Lieutenant Pilate saying Have thou nothing to do with that just man 8. When Absalom was slain his Father withdrew himself from the cruell Captains and shewed them no grace nor favour but displeasure and when Christ was slain his Father withdrew himself from the murthering Jews and to this day they have his wrathfull indignation according to their own imprecation His blood be upon us and upon our children But to make this Tragedy of Christ more pittifull and lamentable then that of Absalom behold also here great difference and dissimilitude 1. Absaloms Father had many more children but Christ was the only begotten son of his Father 2. Absalom was a rebellious and disobedient sonne and wilfully ran upon his own death contrary to his Fathers good will but Christ was so loyall and obedient a Sonne that hee would not so much as avoyd death without his Fathers good will for so he spake Not my will but thine bee done 3. Absalom did not only himself flee from his Father and rebell but hee drew others away with him but Christ did both yeeld himself unto his Father saying Into thy hands I commend my spirit and with himself hee drew others also saying to the Thief upon the Cross This day shalt thou be with me in Paradise 4. Absalom dyed unwillingly notwithstanding he suffered no punishment but his owne deservedly due unto him but Christ dyed willingly notwithstanding the punishments due unto all the world were undeservedly laid upon him 5. The hair of Absaloms head fastned in the bough of a tree was strong enough to bear the weight of him It is probable that his great bush of hair hung in a bough 2 Sam. 14.26 but Christ was loaden with so insupportable a burthen that his hands and his feet nailed to the body of the Crosse were little enough to hold him 6. Absalom hanging by his hair felt pain and torment no where but in his head till Ioab came with his darts to dispatch him but Christ both before he was crucified and while he was crucified was tormented and tortured in all his
suffer Indeed such a true and proper sufferer he was for so himself confesseth I lay down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again Joh. 10.17 And again to say plainly he suffered what is it but to shew his innocencie that he had not offended For if hee had been a malefactor or offender it should have been said rather he was punished or he was executed And so it is most true for so it followeth in the next words of the Text the just for the unjust And again to say peremptorily he suffered what is it but to set him forth by the way of excellency for the chief and archsufferer and that not onely in respect of the manner of his sufferings that he suffered absolutely so as never did any but also in respect of the measure of his sufferings that he suffered excessively so much as never did any And so also wee may well understand and take it For to him doth well belong that lamentation of the Prophet Lam. 1.12 O vos omnes qui transitis attendite videte si dolor est ullus sicut dolor meus O all yee that passe by attend and see if there be any sorrow like to mine Behold then in saying nothing else but Christ hath suffered 1. He implyeth that he alwaies suffered constantly without intermission 2. That he onely suffered patiently without opposition 3. That he properly suffered voluntarily without compulsion 4. That he innocently suffered wrongfully without just condemnation 5. That he principally suffered excessively without comparison And is it not enough then that he saith Christ hath suffered but will ye yet ask what Nay but I pray you be satisfied and rather of the two ask what not For what sufferings can ye think on which he suffered not Sufferings in birth he suffered them Sufferings in life he suffered them Sufferings in death he suffered them Sufferings in body he was diversly tormented Sufferings in soul his soul was heavie unto death Sufferings in estate he had not where to rest his head Sufferings in good name he was counted a Samaritane and a devillish Sorcerer Sufferings from heaven he cryeth out My God my God why hast thou for saken me Sufferings from the earth he findeth for his hunger a fruitlesse Fig-tree Sufferings from hell he is assaulted and encountred with the Devill himself He began his life meanly and basely and was sharply persecuted he continued his life poorly and distressedly and was cruelly hated hee ended his life wofully and miserably and was most grievously tormented with whips thorns nails and above all with the terrors of his Fathers wrath and horrors of hellish agonies Ego sum qui peccavi I am the man that have sinned but these sheep what have they done So spake David when he saw the Angel destroying his people 2 Sam. 24.17 And even the same speech may every one of us take up for our self and apply to Christ and say I have sinned I have done wickedly but this sheep what hath he done Yea much more cause have we then David had to take up this complaint For David saw them die whom he knew to be sinners we see him dye who we know knew no sin David saw them dye a quick speedy death we see him die with lingering torments David saw them dye who by their own confession was worth ten thousand of them wee see him dye for us whose worth admitteth no comparison David saw the Lord of glory destroying mortall men we see mortall men crucifying the Lord of glory 1 Cor. 2.8 How then have not wee more cause then David to say I have sinned I have done wickedly but this innocent lamb what hath he deserved to be thus tormented But let us not goe on with Davids words to adde as he doth there Let thy hand I pray thee be against me and against my Fathers house Let us not desperately offer our selves to condemnation when we see redemption fairly freely fully offered unto us rather let us sing Maries Magnificat My soul doth magnifie the Lord and my spirit hath rejoiced in God my Saviour Let us take heart of grace courage and comfort in faith for Christ hath blotted out the hand-writing that was against us and hath nailed it to his crosse and hath spoyled Principalities and Powers and made a shew of them openly triumphing over them in the same cross Col. 2.14 And so much for the second generall part or branch of the Text his sufferings hath suffered The third and last part is the occasion of his sufferings for sins Look how largely he spoke before of his sufferings in a generall word hath suffered meaning all sufferings so largely he also speaketh of the occasion of his sufferings in a generall word for sinnes meaning all sins But take this all with this restraint namely for all mens sins And let this all againe bee thus expounded for all mens sins competently and sufficiently but onely for all the Elects sins actually and effectually For first it appeareth that he suffered for no sinnes of his own for the Text here denyeth him to have any in that it calleth him just the just for the unjust And it is also plain that he suffered not for lost Angels sins for he in no sort took the Angels but he took the seed of Abraham Heb. 2.16 And why not them as well as us seeing they were the more noble and excellent creatures They were celestial spirits we earthly bodies dust and ashes They were immediate attendants upon God as it were of his privy chamber we servants of his lower house of this world farther remote from his glorious presence Their office was to sing Haleluiahs songs of praise to God in the heavenly Paradise ours to dresse the Garden of Eden which was but an earthly Paradise They sinned but once and but in thought as is commonly held but Adam sinned in thought by lusting in deed by tastting in word by excusing Why then did not Christ suffer for their sinnes as well as for ours or if for any why not for theirs rather then ours Even so O Father for so it pleased thee Mat. 11.26 We move this question not as being curious to search thy secret counsels but that wee may the more fill our hearts with admiration of thy goodnesse towards us and be the more tankfull for thy favour joyfull in thy mercy and cheerfull in thy love acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels thy noblest creatures So then Christ hath suffered for the sinnes of Mankind onely and that as aforesaid of all Mankind if we respect the sufficiency of his sufferings so that if any be not benefited by it the defect and fault is not in it but in their not apprehending and applying it Else why is it thus largely said in this indefinite speech
utter destruction and condemnation as it followeth in the exposition And shall cast them into a furnace of fire Briefly the sum is that here are two several ends proposed and answerable to the twofold condition of the subjects the one of safety and gathered the good into vessels that is into everlasting habitations as Christ speaketh Luk. 16.9 the other of destruction but cast the bad away that is into everlasting condemnation into the furnace of fire as the exposition sheweth Of which two estates or ends how shall I speak seeing I cannot understand how shall I utter that I cannot comprehend for the eye hath not seen nor the ear heard neither hath it entred into the heart of man that which God hath prepared for them that love him and consequently neither that which he hath prepared for them that hate him For which may somewhat save my labour the greatness of th' one sets forth the greatness of th' other the one is the fulness of joy therefore the other must needs be the fulness of wo the one is the enjoying of all things in the enjoying God the other is the losing of all things in the losing God the one is everlasting life that 's perfection of excellencie the other is everlasting death that 's perfection of misery yea the happiness is double considering the escape of misery and the punishment is double considering the loss of felicity And what then is there any need of use or application of this to be made unto you will ye look for my sparing it hath it not life enough to speak it self will ye expect my pressing it is not the weight of it sufficient to press and oppress your consciences When Paul disputed of judgement to come it made Felix an Infidel to tremble so that he could not endure the hearing of it and shall not all Christian hearts shake and tremble and be astonished at the very thought of it If you will have any use or instruction of it take it of St. Peter The day of the Lord shall come as a thief in the night in which the heavens shall pass away with a noise and the elements shall melt with heat and the earth with the works that are therein shall be burnt up Seeing therefore that all these things must be dissolved what manner of persons ought ye to be in holy conversation and godliness looking for and hasting unto the coming of the day of God by the which the heavens being on fire shall be dissolved and the elements shall melt with heat Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.10 He speaketh by way of exhortation but the wise man speaketh by way of threatning Rejoice O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the waies of thy heart and in the sight of thine eyes but know that for all these things God will bring thee to judgement Eccl. 11.9 As if he would as it were dare any man to fin having but the remembrance of this judgement before him Wherefore let us not dare to heap up wrath against the day of wrath but walk circumspectly not as unwise men but as wise redeeming the time because these daies are evill especially because that day is so evill And so abide in him here by true faith and the fruits thereof love and fear that when he shall appear we may be bold and not be ashamed before him at his coming which the Lord grant to us all c. Finis Serm. sive tract 4. Trino-uni gloria TWO SERMONS preached at the Feast of the Nativitie of CHRIST and here set forth in one continued tract Text. JOH 1.16 And of his fulnesse have all we received grace for grace THis time is a speciall time of Grace both exhibited and returned Of Grace exhibited from God to man in and through Christ Of Grace returned from man to God in piety from man to man in charity from man to God in piety sanctifying dayes to Gods publick service in hearing praying communicating from man to man in charitie almes to the poor inviting neighbours visiting friends hospitality to all And well do we apply our selves to the practise and exercise of these two speciall duties for this speciall time and business sake this solemnizing and celebrating of the coming of Christ For these Piety and Charity are twins of the Holy Ghost never begotten one without th' other for true faith worketh by love Gal. 5.6 And true love must be with faith unfeigned 1 Tim. 1.5 What then It is right and fit that we present him with this joynt issue of the spirit from whom joyntly with the Father the spirit proceedeth and upon us descended that he should be honoured by th' effects and works of the spirit by and from whom we receive the gift of the spirit When the comforter is come whom I will send unto you from the Father even the spirit of truth Joh. 15.26 Again Piety and Charity are the two feet of the soul whereon it standeth wherewith it walketh though feet of different nature and divers qualitie even like those feet of Nebuchadnezars Image Dan. 2.33 part of iron part of clay part of iron strong to God-ward in the duties of the first Table so is Piety part of clay plyable to man in the duties of the second Table so is Charity What then we can doe no lesse then extend these footsteps in both kinds whiles we intend the meeting or entertaining of him that comes in both kinds We necessarily express our right respect at once to both natures for the honour of him who comes at once in both natures in one person to visit us for in him God was manifested in the flesh 1 Tim. 3.16 Again Piety and Charity are the two hands of the soul by the hands the body holdeth by these the soul holdeth For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith that worketh by love Gal. 5.6 And these are well like the Spiders hands mentioned Prov. 30.28 For though they work weakly yet are they so ambitious as to take hold in the Kings Palace yea even in the Palace of the King of Kings What then Now especially is it convenient for us to stretch forth these hands and to exercise this hold in the heavenly palace because the heavenly King to fetch us thither vouchsafeth to descend not to a palace but to a vile place his humiliation opportuneth importuneth our exaltation our exultation For Behold saith the Angels to the shepheards Luk. 2. I bring you glad tidings of great joy which shall be to all people that is that unto you is born this day in the City of David a Saviour which is Christ the Lord. Again Piety and Charity are the two wings of the soul whereon it mounteth even as high as heaven For though worldly
you the hope of glory Col. 1.27 Well then may we conclude that this is that Fountain that is opened for sin and for uncleannesse Zach. 13.1 and that there is not salvation in any other for among men there is given none other name under heaven whereby we must be saved Act. 4.12 Learn therefore here to shun all false means of Grace and Mercy and earnestly to seek Christ who onely is the truth 1. To shun all false means namely which are not subordinate him for he hath his subordinate meanes which must be sought that he also may be found As the Ministry and use of the Word and Sacraments He is the Fountain of Grace yet hath he his Ministers to draw out his waters and to sprinkle his garden therewith I have planted Apollo watered 1 Cor. 3.6 He is the foundation whereon that house of living stones is builded yet hath he his workmen to set it up As a wise Master builder I have laid the foundation and another buildeth thereon 1 Cor. 3.10 He is the root and stock the true tree of life into which we must be graffed yet hath he his Gardners by whose industry we must be graffed that we may grow and pruned that we may bear In Christ Jesus I have begotten you through the Gospel 1 Cor. 4.13 there is our graffing The whole Scripture is profitable to teach to improve to correct to instruct 2 Tim. 3.16 there 's our pruning Let us then apply our selves unto such helps as may help us unto yea even into Christ but let us take heed of such as are averse from him or adverse to him such Drawers as in stead of sprinkling the heavenly water of the Word doe sprinkle water made holy in name but unholy in truth by superstition and abhominable conjuration Such builders as build Babel the Tower of confusion Gen. 11. such as build with untempered mortar of their own inventions and traditions Ez. 13. Such Gardners whose Vine is the Vine of Sodom and of the Vines of Gomorrah their grapes are grapes of gall and their clusters be bitter their wine is the poyson of dragons and the cruel gall of asps Deut. 32. These be they that teach us to make many Mediators by their Doctrine of Invocation of Saints that teach us to make many Redeemers by their doctrine of Merit and satisfaction of Works that teach us to receive Christ visibly by the eye in the use of Crucifixes and Images and corporally in the Sacrament by materiall Transubstantiation But we know there is one Mediator between God and man which is the man Christ Iesus 1 Tim. 2.5 We know that there is one satisfier who his own self bare our sins in his body on the tree 1 Pet. 2.24 We know that God must be worshipped in spirit God is a spirit and they that worship him must worship him in spirit and in truth Joh. 4.24 and that Christ must be received spiritually by Faith He that cometh to me shall not hunger and he that beleeveth in me shall never thirst Joh. 6.35 Therefore let us renounce all such false helps and helpers as doe wait upon lying vanities and forsake their own mercy Jonah 2.8 2 And let us seek Christ who onely is the truth I am the way the truth and the life saith he Ioh. 4.16 Seek him for our childrens sake seek him for our selves For our children in the speedy use of Baptism The fountain is opened let us not be slack to come to it Wee take care to preserve natural life in the birth shall wee not much more to recover spirituall life in Baptism Shall we grieve to see a child born dead in nature and shall it be no grief to see a child kept dead in sin And for our selves also let us seek Christ for what are we without him Branches of the wild olive tree children of wrath dead by sins aliens from the commonwealth of Israel strangers from the covenant of promise having no hope without God in the world Rom. 11. Eph. 2. Seek Christ therefore for he is our peace Eph. 2.14 How shall we seek and find him by Faith for wee walk by Faith not by sight 2 Cor. 5.7 And how shall Faith be obtained Faith cometh by hearing and hearing by the Word of God Rom. 10. And how shall it be proved By obedience Shew me thy Faith by thy works Jam. 2.18 Seek Faith then by all good means hearing praying communicating Ask and ye shall have seek and ye shall find And shew faith by all good fruits Shew forth the virtues of him that hath called you out of darkness into this marvellous light 1 Pet. 2.19 We have had our graffing already in the Sacrament of Baptism but let us not deceive our selves therein to rest satisfied it may be insufficient to us for growing doth not necessarily follow every graffing though never so orderly done some graffes starve and dye Every plant which my heavenly father hath not planted shall be rooted up Mat. 15.13 There is Baptisma fluminis and Baptisma flaminis the Baptism of water and the Baptism of the spirit God tyeth us to the one we cannot tye him neither doth he tye himself to the other for he hath mercy on whom he will Rom. 9.18 And the wind bloweth where it lusteth so is every one that is born of the Spirit Joh. 3.8 Let us then shew our graffing by our growing Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. As new born babes desire the sincere milk of the Word that ye may grow thereby 1 Pet. 2.2 And so much of the first part of the Text The Fountain of Grace His fulnesse The second generall part is the Stream have all we received Every fountain naturally and necessarily sendeth forth a stream It is so in nature it must needs be so in grace The proverb may be turned and stand true both waies Bonum quo communius eo me lius bonum quo melius eo communius Every good thing the commoner it is the better it is the better it is the commoner it is This fountain therefore of goodnesse or rather this sea of goodness or rather this essentiall substantiall goodness which is God himself ever had its streaming and never was contented restrained or limited in or to it self but alwaies flowed Alwaies flowed But how could it flow out of him when as yet nothing was without him To whom or where could it run when there was not a who or a where to receive it Where was this streaming before there was any creating Why besides that ineffable and unconceivable eternity of the Fathers begetting the holy Ghosts proceedings that communicating of nature that existing of personality and the issuing of the properties thereof that communion of love joy peace and all perfection of goodness which for ever flowed in the Trinity intensive and ad intra as immanent actions the sea flowing in it self there was also for ever
unto all Ro. 10.12 This may humble us this may comfort us this may unite us 1. This may humble us for God makes no difference of us in the best things let not us therefore be proud of our difference in the worst things God will have differences and degrees in his Church militant for orders sake for he is the God of order not of confusion yea in his triumphant Church too no doubt degrees of glory For one Starre differeth from another Star in glory so is the resurrection of the dead 1 Cor. 15. Let not then this order make disorder presuming in superiors murmuring in inferiors there it cannot be because of their fulnesse for every one is filled alike because he is fulfilled their filling is alike though their measures differ And here it should not be because of our emptinesse we are alike empty of grace by nature till God affords us severall degrees of filling And if we will boast of worldly fullnesse how little cause have we to be proud of it when as here we see the stream of grace runs alike to all sorts and degrees 2. This also may comfort us that this stream runeth unto all for therefore it cannot fail to us neither can we fail to it It cannot fail to us by length or largenesse of running the spring is the same how many soever do drink of the stream we cannot faile to it by our high or low being for it finds out all estates it runs unto all Despair not therefore on Gods part his Fountain cannot be drawn dry despair not on thine own part for whosoever thou art thou art not debarred the stream of grace this comfort aboundeth whatsoever faileth all sorts partake of grace it runneth unto all All we have received 3. Thirdly this may unite us why God doth equall us in the best things his grace runneth unto all what stronger bond can there be of union Have we not all one Father why do we transgresse every one against his brother Mal. 2.10 Endeavour to keep the unity of the spirit in the bond of peace there is one body and one spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and father of all Eph. 4.3 And so much of the second generall part of the text viz. the stream All we have received The third and last generall part is the bankes And grace for grace Every Fountain hath a stream every stream hath its banks therefore the Evangelist here sheweth not onely the Fountain from whence and the stream how but also bankes and bounds how farre forth and in what measure grace doth flow And grace for grace Some will have it taken prorata portione that there is a proportion of grace in us answerable to that in Christ Namely that he imparteth to his Church every of his graces because Christ is the head and the Church is the body and caput in membra redundat between the head and the body there is communion of influence and can be no stoppage And so grace for grace is that we have a grace in us for every grace grace that is in Christ and so that we also have our fulnesse answerable to his And so indeed the Church is called his body the fullnesse of him that filleth all in all Eph. 1.23 So that then this is true being truly taken and rightly understood the banks observed our measure kept Christ communicateth unto us whatsoever he hath even grace for grace his fulnesse becomes ours And that is not onely by way of imputation he is made unto us wisdome and righteousnesse and sanctification and redemption 1 Cor. 1.30 but by the way of influence and participation because as he is even so are we in this world 1 Jo. 4.17 But his fulnesse is ours onely according to our measures proportionable to our capacity In us it is plenitudo sufficiens sufficient to every man for his own salvation The just shall live by his faith Heb. 2.4 by this that is his own faith But in him it is plenitudo superabundans fullnesse abounding to others salvation the precious oyntment upon our Aarons our high priests head runneth down to his beard and to the skirts of his clothing to all his parts and members In us it is plenitudo vafis vessell-fullnesse we have this treasure in earthen vessells 2 Cor. 4. but in him it is plenitudo fontis fountain-fullnesse They have forsaken me the fountain of living waters Jer. 2.13 In us it is plenitudo comparata compared-fullnesse respective to each subject or continent My grace is sufficient for thee 2 Cor. 12 9. But in him it is plenitudo absoluta absolute fullnesse without all respect or measure for God giveth not the spirit by measure to him Jo. 3.34 In a word there is plenitudo apta plenitudo aequa plenitudo superfluens an apt an equall and an overflowing fulnesse 1. An apt fulnesse as when a house or Town or Country is said to be full of people meaning well filled aptly or competently full So the house of Baal was said to be full from one end to the other 2 Kings 10. and yet Jehu bad his 80. men go in and slay them It was full then and yet there was room for 80. more Such is our fulnesse here in this life we are aptly and competently filled with grace so much as may suffice us but so as there is stil room for more more may come in for we must still grow in grace 2 Pet 3. And multiply graces faith vertue knowledge temperance patience godlinesse brotherly kindnesse love 2 Pet 1. And this is like the Israelites gathering of Manna in the desert of sin He that gathered much had nothing over and he that gathered little had no lack every man gathered according to his eating Exo. 16. God gave them their portion competent for naturall life and so he doth give us our portion competent to each for spirituall life none of the elect hath too much none too little but every one sufficient just enough to serve his turn 2. There is plenitudo aequa an equall fulnesse as when a vessell is so top-full that there is nihil vacuum no part of it is empty no room for more So were the waterpots filled up to the brim Jo. 2. so full that they could hold no more And this is proper to the Saints in Heaven In thy presence is the fulnesse of joy Ps 16. they are top full and have no more room for grace their measure is fulfilled 3. Thirdly there is plenitudo superfluens an overflowing fulnesse such was that of the widowes pot of oyle that never ceased running so long as there were any empty vessells to receive it And this is Christs fountain the stream wherof floweth unto all Of his fulness have all we received and grace for grace So thâ—n we receive grace for grace with Christ an answerablenesse of his graces proportion of his fulnesse how to our
should not depart from Jerusalem but wait for the promise of the Father Act. 1.4 And in this businesse they sate and the Holy Ghost came and sate upon each of them Behold then there is Unity Quietness Diligence Fidelity Constancy First here is Unitie one with another They were all with one accord in one place Behold the spirit of Unity rejoyceth in Unity The spirit of wisdom is loving Wisd 1.6 And the first fruit of the spirit is love Gal. 5.22 This loving spirit therefore descended upon them that were united in love to shew if that we dwell in love we dwell in God and God will be ready to dwell in us Secondly here is quietnesse They were in no commotion or hurly burly but quiet in themselves and one with another They sate therefore the spirit of rest here takes up his rest The spirit of trouble delighteth in trouble he is a compasser he compasseth the Earth Job 17. he taketh no rest neither doth he desire to find it but delighteth in compassing heads and troubled mindes that do weary themselves in the way of wickednesse But where the spirit of the Lord is there is liberty Peace Quietnesse and freedome from trouble The Dove could find no rest for the sole of her foot while the troubled waters endured but the raven continued going and coming from her first going forth Gen. 8. For the carcasses and carions tost in waters were her fittest rest Now the wicked are the raging waves of the Sea foaming out their own shame Jude 13. They are like the raging Sea that cannot rest whose waters cast up mire and dirt Is 57.20 therefore on them the golden feathered Dove of Heaven setleth not but the black devouring vulture of hell setteth up his rest Thirdly here is diligence They give not themselves to sleepy or idle rest but to such exercises as belong to their calling therefore they receive the hope of their calling Eph. 4.4 For as God is an austere man to idle and unprofitable servants so to the vigilant and diligent he is not onely liberall in honoring Lu. 16.21 Euge Well done good and faithfull servant and in rewarding Enter thou into thy masters joy Mat. 25. but also kind and loving in ministring He will gird himself about and make them sit down to meat and will come forth and serve them Lu. 12. Blessed therefore are both these and all those servants whom their Lord when he cometh shall find so doing even exercised in the charge that their Master shal give them Fourthly here is Faithfulness They had a charge given to that they are obedient they had a promise made In that they are confident Therefore according to their Faith so is it unto them And as they believe so do they receive Faithfull is he that promiseth Heb. 10.23 God is faithful 1 Cor. 10.13 Faithful therfore also must he be that receiveth Men must be faithfull He that commeth to God must believe not onely that God is but that he is arewarder of them that seek hm Heb 11.6 He that will receive must ask in faith and waver not Jam. 1. And he that will be received must be received in Faith So Philip answered the Eunuch when he would be baptised If thou believest with all thy heart thou maiest Act. 8.36 For Christ both in his word and in his work is unavailable to the unfaithfull Hee is the end of the Law for righteousnesse How to every one that believeth Rom. 10.4 He could there in his owne Country do no great works Why not because his giving hand failed but because their receiving hand failed Because of their unbeliefe Mar. 6.5 For in giving and ministring there must be also receiving they are relative workes and cannot be one without the other Fiftly here is Constantness For as asoresaid this was the tenth day of their expectation and had it been tenfold ten no doubt it had been but as one to them they would have bidden without grudging unto the end both for their loves sake and for their trusts sake For their loves sake For every Jacob thinks two apprentiships one of the body and soul above ground another of the body under ground to be but a little while for the love of his Rachel his desired happinesse And for their trusts sake because they knew that that the Lord is not slack concerning his promise Pet. 3.9 but that all his promises are yea and Amen 2 Cor. 1.20 And without repentance Rom. 11.20 Therefore they runne not as at an uncertain thing their labor is not in vain in the Lord Their constancie is crowned at the last Be patient therefore brethren unto the comming of the Lord behold the husbandman waiteth for the precious fruit of the Earth and hath long patience untill he receive the former and the later rain Be ye therfore also patient and settle your hearts for the comming of the Lord draweth near Jam. 5.6 And let us not be weary of well doing for in due time we shall reap if we faint not Gal. 6.9 Remember Lots wife and look not back Lu. 17. For no wan that putteth his hand to the plough and looketh back is apt for the Kingdom of Heaven Lu. 9. But he that continueth to the end shall be saved Mat. 10. Be faithfull unto the death and I will give thee the Crown of life Rev. 2.10 So much of the circumstances of this businesse the Time and the Persons or Parties The second chief part or branch of this text is the substance or matter of the businesse related that is the comming of the Holy Chost in sensible forms The comming of the Holy Ghost why was not the Holy Ghost come till now Indeed it is said Joh. 7.39 The Holy Ghost was not yet given because Jesus was not yet glorified Yet it cannot be denyed but that the Holy Ghost was given before For in old time holy men of God spake as they were inspired by the Holy Ghost 2 Pet. 1.21 But he was not come or given in comparison of this comming or giving Why Not in like manner Not in like measure Not to like end Not in like manner For before he was given inwardly but now outwardly before secretly now openly Before invisibly now visibly Before quoad potentiam efficaciam in respect of power and efficacie now quoad praesentiam apparitionem in respect of presence and appearance Before suddenly now upon promise and expectation So that Christs words inverted may be hither applyed The kingdom of God is come with observation Lu. 7.20 So that now men might say lee here or loe there For the Kingdom of God is not onely within them but without them and upon them totally possessing and compassing them Not in like measure For before it was here and ther to one or to a few at once but now to a multitude and in a multitude or magnitude To a multitude For there were 120. together Chap. 1. ver 15. In multitude for they were all
filled Chap. 2. ver 4. yea so abundantly filled that each one was able to fill multitudes For by Saint Peters preaching the same day there were added to the Church about 3000. soules ver 41. Thus this heavenly fire hid since the world began and from all ages Col. 1.26 now breaking forth sheweth most heat and light Thus our Zacheus for that name whether you expound it Just or Pure may well stand for him who is the fountain of all Justice and purity recompenseth his former hoording and sparing by giving fourfold Thus the holy and precious oile of gladnesse powred upon the head of the Church runneth down to the skirts of his clothing even to all his members and parts For saith Saint Peter here ver 16. This is that which was spoken by the Prophet Joel And it shall be in the last daies saith God that I will powre out of my spirit upon all flesh And this is that which is cited Heb. 8.11 They shall not teach every man his neighbour and every man his brother saying Know ye the Lord for all such know me from the least of them to the greatest Thirdly not to like end was the Holy Ghost before come or given For before he was given to foretell things to come and to be done now to tell and declare things done and finished Before to set forth the shadow of good things to come now to minister the substance of the things themselves Before to teach men but now we may say in some sort to teach Angells For now unto principalities and powers in heavenly places is made known by the Church the manifold wisdome of God Eph. 3.10 And in the ministry of the Gospell the things are now shewed which the Angells desire to behold 1. Pet. 1.12 Before it was to prepare the bride for the marriage of the Lamb Now it is to keep the keies of the bridechamber dore to bind and loose open and shut I will give thee the keyes of the Kingdome of Heaven and whatsoever thou shalt binde on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shal be loosed in Heaven saith Christ to Saint Peter Mat. 16.19 For which causes I doubt not it is that the least of the Kingdom of God that is as aforesaid after this third and full revelation of the Trinity is said to be greater then John the Baptist whose time was but a little before it Mat. 11.11 What followeth then for our instruction out of this inlargement of the holy Spirit to us but this that we also be inlarged in the holinesse of our spirits unto him that as he hath abounded unto us so we may abound unto him and that as he to us so we to him be renued In our manner Not with eye service as men-pleasers but heartily as to the Lord. Col. 3.23 In our measure Rich in faith rich in good works In our end Not minding earthly things but having our conversation in heaven Phil. 3.20 But how was this new and great coming of the Holy Ghost It was in or under signs and figures types and emblems For the Son came to take our nature because he was to stand in our room to act our cause therefore his coming must be hypostaticall he must be that he seems to be The Word was made flesh Joh. 1. But the Holy Ghost was to renew us into his nature that we might be partakers of the godly nature 2 Pet. 1.4 therefore it sufficeth that his coming be symbolicall not becoming or being what he shews but shewing what he is his properties and effects As excellently here hee doth in three notable symboles or signs Namely Wind Fire and Tongues And suddenly there came a sound from heaven as of a rushing and a mighty wind c. To seek all the agreements between these shaddows and their substance were to attempt that impossibility 2 Esd 4.5 Weigh me the weight of the fire or measure me the blast of the wind Expect not all then but be content with some And first of the wind The Wind hath two especiall properties Secretness and Activeness First Secretness and that both in its arising and its working 1. Secretnesse in its arising It is so secret that it cannot be known for I will rather believe Christ who telleth me that I cannot tell whence it cometh or whither it goeth Joh. 3.8 then I would yeeld to the wisdom of man if all Philosophers could as indeed they cannot agree together to tell me from whence it cometh God bringeth them out of his treasures Ps 135.7 No doubt out of those treasures of light and and might knowledge and power the light which no man can attain unto 1 Tim. 6.16 And secondly it hath Secretness in its working too for it unsensibly pierceth the sensible joynts and bones Zephyrus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitam ferens and worketh sensible refreshing on the unsensible herbs and plants And to the Holy Ghost also is secretnesse proper both in his beginning or arising and in his working In his beginning for we say he hath a beginning of personality though not of nature A beginning from the Father and the Son not in time being coeternall but by proceeding Whereof the proceeding of the stream from the fountain of the heat from the fire and of the light from the sun is all too short and weak expressions and yet these in time we are still together And in his working also he is secret Entring in to the dividing asunder of the soul and the spirit and the joynts and the marrow Heb. 4.12 And as the true Zephyrus breathing breath of lives upon all the plants which the heavenly father hath planted and that unsensibly as the wind blowing when and where and how he listeth The former secresie is for our admiration the greater it is the farther we must stand from it For qui scrutatur majestatem opprimetur à gloria He that searcheth Gods majesty shall be oppressed of his glory It is enough to cry out O the deepness of this secret The latter is for our examination for we must prove our selves whether we are in the faith or no 2 Cor. 13.5 If we live in the spirit we must walk in the spirit Gal. 5.25 And as many as are led by the spirit of God they are the sons of God Rom 8.14 Again Activenesse also is another property of the wind It is active constantly strongly subtilly variously 1. Constantly for it is alwaies in motion its being consisteth in action for it is not wind if it do not blow And though it be not in all places alwaies alike perceived yet never can it be said to be in no place at all 2. Strongly for it bendeth the pliant plants but breaketh or overturneth the stiffe and sturdy oaks 3. Subtilly for it findeth the chaffe in the middest of the wheat and purgeth and scattereth it quite away 4. Variously for it bringeth sometimes lightning sometimes rain
sometimes from the East sometimes from the West sometimes from the North sometimes from the South It alwaies cooleth and for the most part cleareth the air And this activenesse is also proper to the Holy Ghost in all these kinds He worketh first Constantly for what is true of the Son is also true of the Holy Ghost My Father worketh hitherto and I work Joh. 5.17 For in all works ad extra the Trinity is undivided He was active in the Creation The spirit of God moved upon the waters Gen. 1.2 He is active also in the Regeneration Joh 3.5 Except a man be born of water and of the spirit he cannot enter into the Kingdome of heaven 2. Strongly for he plyeth the humble to the bent of his will and breaketh the stubborn from the strength of their own will Is 42.1 I have put my spirit upon him What then A bruised reed shall he not break He shall but bend the humble yet he shall bring forth judgement unto victory he shall overthrow the stubborn This wind breaketh the Cedars even the Cedars of Lebanon Ps 29.5 3. Subtilly for he purgeth both the companies and the consciences of men evill persons outwardly evill desires inwardly are the chaffe which this wind scattereth away His fan is in his hand and he will throughly purge his floor Mat. 3.12 4. Variously for he bringeth sometimes flashes of elevation Elijahs Chariot sometimes showers of humiliation Peters tears He bringeth forth the lightning with the rain Ps 135.7 He bloweth with his wind and the waters flow Psal 147.8 Sometimes from the East by opening the bloody rising of originall sin sometimes from the West by reflecting the bloody setting of the Sun of righteousness sometimes from the South through the warm and calm gale of peace and prosperity sometimes from the North thorough the blustering blasts of persecution and tryall It cooleth and refresheth the conscience by quenching the scalding heat of concupiscence and cleareth it from clouds mists and fogs of sin and from ignorance the cause from fear the effect thereof by bringing in true light the Sun of Faith the Moon of Hope the Stars of Charitie O hearken then for the motion of this active wind It is not idle in it self let it not be idle unto thee Receive not the grace of God in vain but rather cry and call Arise O North and come O South and blow upon my garden that the spices thereof may flow forth Can. 4. that so awaiting and desiring it thou mayst not onely hear the sound of it but be carried away in the force of it yea be turned into it for that which is born of the spirit is spirit That thou mayst be made active as it is active Constantly that thou bee not weary of well doing Gal. 6. Strongly that in all things thou be more then conqueror Rom. 8. Subtilly that thou try all things and choose that which is best Phil. 1. Variously that thy love may abound yet more and more that thou mayst sowe liberally and reap also liberally 2 Cor. 9. And so much of the first signe or symbole The wind the second is the Fire As in the wind so in the fire also I observe two properties well agreeing to the Holy Ghost namely light and heat First Light is a naturall property of the fire of our common fire For indeed the elementary fire in its own sphere shineth not because of its subtilnesse and the infernal fire of hell shineth not because of its grossnesse yet our fire being of a mixt nature hath light as well as heat Light to shew it self to us us to our selves others to us us to others and to discover and manifest all And this also is proper to this Heavenly fire even Light The holy Spirit though in his own sphere he is so subtile in his own nature so pure that he cannot be visible for No man hath seen God at any time yet is he come down to us in light and hath brought us Lumen superius Interius Exterius Upper Inner Outward light 1. Lumen superius light to see God that is Faith The naturall light can shew to the eye but colours or superficies not substances But this light sheweth to the Soul him that is the substance of all things In whom we live and move and have our being Act. 27.28 In whom all things consist Col. 1.17 For by this light Moses saw him who is invisible Heb. 11.27 and by this light all the godly doe walk We walk by faith not by sight 2 Cor 5.7 2. Lumen interius Inner light that is Conscience Ye were once darknesse but now are light in the Lord. Eph. 5.8 Why The reason goes before there ver 5. for this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the Kingdom of Christ and of God Ye were darknesse when ye knew not that now are yee light now yee do know it This is that light which God sent by Saint Paul To open their eyes that they might turn from darknesse to light and from the power of Satan to God Act. 26.18 This is that rejoycing light 2 Cor. 1.12 Our rejoycing is this the testimony of our Conscience This is that humbling light that sheweth the vileness of our condition naturall Dust thou art and to dust thou shalt return Gen. 3. And the miserablenesse of our condition spirituall I was shapen in wickednesse and in sin hath my mother conceived me Ps 51. 3. Lumen exterius Outer light that is charity He that saith he is in the light and yet hateth his brother is in darknesse untill this time he that loveth his brother abideth in the light 1. Joh. 2.9 This light maketh us see all men alike so that we have not the faith of our Lord Jesus Christ in respect of persons Jam. 2.1 that we be ready to honor all men and to despise none This light helpeth us to see the necessities of our brethren that we may relieve them Charity is bountifull 1 Cor 13.4 To take notice of the infirmities of our brethren that wee may bear them Restore such a one in the spirit of meeknesse bear yee one anothers burthen Gal. 6.1 To observe the faults of our brethren that we may reprove them Have no fellowship with the unfruitful works of darknsse but even reprove them rather Eph. 5.11 Yea this light will guide us so to look on and to follow the foremost that wee our selves shall become lights and leaders of the hindmost Phil. 3.17 Shining as lights in the world and holding forth the word of life Phil. 2.13 Yea this light will keep us from glosing and colouring and make us shine clearly and truly even to be indeed what we seem in shew For all things when they are reproved of this light are manifest for it is this light that maketh all things manifest Eph. 5.13 What then Seeing that this light is come into the world let
us not love darknesse more then light Joh. 3.19 Ye are all the children of the light and of the day wee are not of the night neither of the darknesse 1 Thes 5.5 Where then is our Lumen superius our knowledge of God Are we not either like owles hiding us from this light or like flies playing with it or presuming too near it Where is our Lumen interius our knowledge of our self Are we not like the blind Sodomites groping in our own streets Gen. 19. like the blind Aramites that went they knew not whither notwithstanding the Lords Prophet did lead them 2 King 6. Where is our Lumen exterius our knowledge of our neighbour May not St. Paul's words be inverted Henceforth know we no man after the flesh 2 Cor. 5.16 May we not invert it and say Hitherto have we known no man but after the flesh with fleshly affections to carnall ends and temporall turnes O beloved let us not make so much abuse of light but walk while we have light lest darknesse come upon us Joh. 12.30 For the night commeth when no man can work Joh. 9.4 the night of persecution the night of losse of outward senses the night of losse of inward senses the night of age the night of death the night of judgement Divers kinds of night do hang over our head wee know not how soon our light may be put out in obscure darknesse Pro. 20.20 Onely this wee know that no darknesse can hide us from God for the darknesse and the light with him are both alike Ps 139.12 Yea wee niay well fear that if we turn his light into darknesse now he will again turn our darknesse into light hee will lighten things hid in darkness and make the counsells of the heart manifest 1. Cor. 4.5 And that 's enough to our shame before men by the present light and fiery tryall of the spirit and of the word Every mark shall be made manifest for the day shall declare it because it shall be revealed by fire 1 Cor. 3.13 but especially to our confusion before men and Angels When the Lord Jesus shall shew himself from heaven with his mighty Angells in flaming fire rendring vengeance to them that know not God 2. Thes 1.7 Again Heat also is another property of the fire and that of divers kinds and uses 1. Heat reviving 2. Heat consuming 3. Heat hardning 4. Heat softning 5. Heat drying 6. Heat moistning 7. Heat increasing and decreasing by the wind All these are kindes of heat and proper to the fire and are well agreeing also to this our Heavenly fire the Holy Ghost 1. He yeilds heat reviving Doth not the fire revive frozen creatures and what cold so strong as the death of sin And yet from that by this heat of the spirit men are revived You hath he quickned which were dead in trespasses and sin Eph. 2.1 Gehazi with his masters staffe could not revive the Shunamites Son 2 King 4. For the staffe was dead it self and cold and had no warmth in it But the Prophet himself coming and his warmth applyed the child revived which is allegorized thus that Moses by the Law could not but Christ by the spirit doth revive sin dead mankind Yea indeed Moses made but the smoke of this fire The smoke must go before the fire The smoke smothereth the fire quickneth So the Law must go before the Gospel that stroke us dead but this reviveth us again The letter killeth but the spirit giveth life 2 Cor. 3.6 2. Heat consuming The fire consumeth and turneth all into ashes and by ashes it is preserved and out of ashes again revived And the heat of this heavenly fire consumes all worldlinesse and fleshlinesse and makes all as ashes by the memory of death For this was Abrahams confession I am dust and ashes Gen. 18. Yea this was Davids meditation I have eaten ashes as it were bread Ps 102.9 And by this ashes is this fire preserved and out of it again revived even as the Phoenix out of her own ashes The fires heat consumeth drossy and dry things yet so as it refineth and purifieth the pretious metall And this our God the Holy Ghost is a consuming fire Heb. 12.29 How To purge the corruptions of nature I will purely purge thy dross and take away thy tinne Is 1.25 and to refine the perfections of nature that they may shine as Gold in the furnace Wis 3.6 and as silver seven times tryed in the fire Ps 12.6 This is that fire that burneth onely the bonds of Gods Children and makes them like those three in the fiery furnace Dan. 3. of bound become free and to walk at liberty even in the glorious liberty of the sonnes of God And this Divine fire purgeth that hellish fire of the tongue Jam. 3.6 As Phaetons inflammation was said to be quenched by lighting Et saevis compescuit ignibus ignes one fire was striken out with another 3. Heat hardning Doth not the fires heat harden the potters ware and make it of weak and limber clay to become stiffe and strong to serve the uses of the house And we are Gods clay and he is our Potter Is 64.8 and through the fervent heat of this Heayenly fire wee of weak are made strong Heb. 11.34 Even vessells of honor sanctifyed and meet for the Masters use and prepared unto every good work 2 Tim. 2.21 even serviceable to the most honorable use of the house even to hold in martyrdome For so Saint Peter before the sending down of this fire was weak clay easily moulded unmoulded rather from his profession by the objection of a silly maid But he and his fellowes after this fire had past upon them and throughly seasoned them became so strong that they rejoyced that they were counted worthy to suffer for Christs name Act. 5.41 4. Heat-softning Doth not the fire soften the hardest mettall iron and steel and make it yield to the hammer and to be plyable to the workmans purpose yea to become liquid to melt and run like wax or water And the heat of this Heavenly fire mollifyeth the hardest hearts that they may be wrought by the hammer of the word yea makes them even like wax that melteth in the fire I am powred out like water saith David my heart is like wax it is even molten in the midst of my bowells Ps 22.14 5. Heat drying Doth not the Suns heat dry the fields and make them choppe and cleave and gape for rain And this Heavenly descending from above maketh our soules dry to thirst after righteousness to be athirst for God Even like a barren and dry land where no water is untill we receive the former and latter rain My soul gaspeth after thee saith David even as a thirsty land Ps 143.6 6. Heat moistning Doth not the heat of the Sun exhale moist clouds from the Earth and Waters and dissolve the same again into showers and dewes And doth not the heat of the limbeck make water