of Iubilâ—e That the Pentecost of yeares This the Iubilee of dayes These three â—or the Day And may we not add a fourth from the present occasion I take it we may and 〈…〉 unfit neither as peculiar to this very Yeare rather then to any other There 〈◊〉 out lightly but one Iubilee in a mans age 1 And this present yeare is yet the the Iâ—bilee-yeare of Your Majestie 's life and Reigne 2 And this day is the Iubilee-day â—f â—hat yeare 3 And yet further if we take not Iubilee for the time but for the joy 〈◊〉 â—he word Iubilee is taken as for the time of the joy so for the joy of the time And so referre it to the late great Ioy and Iubilee at your Majestie 's receiving hither to Your 〈◊〉 the Countrie where you were brought up which then was fulfilled in our 〈…〉 eares I am sure were filled full with it So that first and last the Text 〈◊〉 â—ith the Day and both suit well with the present occasion 〈…〉 to our SAVIOVR Who standing now with His loynes girt ready â—o go about the errand He came for as the manner is He was first to read His 〈◊〉 This it is the words I have read drawne and ready penned for Him long 〈◊〉 by the Prophet Esai heer who had the honour to be the Register of this and 〈…〉 Iâ—sâ—â—uments touching CHRIST 's Natures Person and Offices And upâ—◠〈…〉 of this He entered in His Office You â—ay plaâ—nly know it imâ—gination thus or first entring on His officâ— by the proclâ—matâ—on folloâ—ing oâ— â—pening the gaole and letting the Prisoners goe free so is ever â—he fashion o◠〈◊〉 to make the joy generall of their comming to their kingdomes to release thoâ—â— that stand commited to graunt free and generall pardons to all 〈◊〉 will sue for them to be at the charge of missilia certaine new pieces of coyne to be cast â—â—road among the people Acâ—ordingly were there this day of the Spirit 's comming by one Sermon of Saint Peter's three thoâ—sand set at libertie that had beene captives before under Satan A largesse of new tâ—â—gues as it were missilia cast downe from heaven A generall pardon proâ—laimed Act. 7.52 even for them that had been the betraiers murderers of the Sonne of GOD if they would come in That it was indeed a right day of Iubilee And this iâ— the Summe of all The Division The parts as they lie are these 1 First of the Spirit 's being on CHRIST 2 Annointing Him 3 Sending Him These three 2. Then whereto He was so annointed and sent to preach the Gospell or glad tydings glad tydings or Gospell both are one and that even to the poore 3 Thirdly whereof the tydings is of an excellent Physitian a Physitian of the heart one that can cure a broken heart 4. Of these hearts 1 How they came broken first and there are three wayes heer set downe 1 By being captives 2 by being in a darke dungeon where their sight was even taken from them 3 By being there in yrons so as they were even bruised with them Three hable I thinke to breake any man's heart alive 2. Then how they came cured And that is by good newes Two proclamations for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaime is twise repeated 1 One conteining a particular remedie of those their three severall maladies 1 Of a partie one with a ransome or redemption for the captives 2 with an engine or toole to knock of their yrons 3 with the keyes of the prison to let them out And this to begin with Then to conclude with a second proclamation that makes up all of a yeare of Iubilee and so of restitution of them to their former forfeited estates by GOD 's accepting them to favour this acceptable time This is the Summe of CHRIST 's Commission heer read And indeed a briefe of His Offices all three 1 In preaching the glad newes of the Gospell of His Prophesie 2 In granting pardon and enlarging prisoners of His Kingdome 3 In proclaiming a Iubilee of His Priesthood for that the peculiar of the Priest's Office So all are in that pertaine to CHRIST And all that to IESVS too Who sheweth Himselfe IESVS in nothing so much as in being the Physitian of a broken contrite heart I. Of the Spirit 's being on Châ—ist WE cannot better begin then with the Blessed Trinitie In the three first wordâ— the three Persons reasonable cleare 1 The Spirit 2 He whose the Spirit Dâ—mini â— He on whom the Spirit super Me. The Spirit that is the Holy Ghost He whose the Spirit GOD the Father He on whom the Spirit our SAVIOVR CHRIST He the super quem heer These three distinct 1 the Spirit from the 2 LORD whose the Spirit is the Spirit that was upon 3 from Him it was upon Yâ—t all three in one joint concurrence to one and the fame worke the Iubilee of the Gospell â—pon Me is CHRIST 's Person But His person onely according to one of His 〈◊〉 His humane The Spirit was not upon Him but as He was man These threâ— 1 To be sent â— to be annâ—inâ—â—d â— to have a sâ—per cum favour of inferioritie all to the Sender Annointer Superior And so indeed for us He became lower than in 〈…〉 not In the similitude of sinfull flesh had a Spirit to annoint Him Rom. 8.3 Phil. 2.7 In formâ 〈◊〉 â—ad a LORD to send Him about the message heere 〈…〉 CHRIST suffer not in His honor we supply that the SPIRIT who 〈…〉 to be Spiritus DOMINI is elsewhere said to be Spiritus CHRISTI 〈…〉 The Spirit of the Father Mat. 10. And the Spirit of the c Gal. 4.6 Sonne a Rom. 8.9 b Matt. 10.20 both Gal. 4. The Spirit that sent Him heere sent by Him elsewhere d Ioh. 15.26 Whom I will send Ioh. 15. This setts Him upright againe As the one shewes Him to be Man so the othâ—r 〈◊〉 GOD. And as GOD He hath no Superior No LORD to owne Him 〈…〉 to annoint Him 〈◊〉 I mistake not a kind of ynckling of thus much is even in the very words 〈…〉 LORD in Esay is plurall and so more persons then one whose the Spirit iâ— and from whom He proceeds And if you would know how many In Esay the wâ—rda be two so not a single proceeding from one but a double from two as 〈◊〉 word is double Saint Basil saith it short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As GOD He sends it as Man He receâ—ves it Vpon Him as Man from Him as GOD. Of Him then as Man three things heere are said the Spirit 1 was upon Him 2. His annointing 2 â—nnointed Him 3 sent Him But it is said the Spirit is upon Me because He hath â—â—â—ointed me So as the annointing is set as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cause why He was upon Him And then that His annointing as the cause is first in nature But it cannot be conceived
the Spirit amounting to the substance of the Feast that there can be no quesâ—ion but the Text suits to the time fully The Summe The Vse we have of the whole Text is that in all humble thankfullnesse we are to acknowledge the great Goodnesse of the whole Deitie entire and of every Person in it So seriously taking to heart the Churche's that is all our good as we see they doe in a â—ort meete heere and assemble themselves all three each for his part to contribute one gifts another callings a third workes And then commit over the manifestation of all to the Spirit ad vtilitatem to the profit that is to the generall good of the Church in whose good is the good of us all Now albeit to authorise and to countenance the Feast the more the whole three Persons doe heere present themselves in a joynt concurrence to this worke of distribution yet you see the HOLY GHOST hath heere a double part and in that respect a prerogative above the other twaine For the Spirit is in at both In at the division and so are the rest And againe in at the manifestation so are none of the rest But He there and He alone For the tongues are His and they are to manifest So to Him alone we owe the manifesting So His and so His the honour of the day which is Festum linguarum the Feast of tongues or if you will so call it the Feast of Manifestation In very deed the HOLY GHOST 's Epiphanie allowing as CHRIST one so Him another The Summe of all is That CHRIST 's errand being done and He gone up on high the Spirit this Day visibly came downe for Him and in his name and stead to take the charge and to establish an order in the Church which order or establishment is heere set downe And thinke not it holds in the Church alone but that in it is represented unto us a true patterne or mould of every other well composed Government For happie is the governement where the Holy Ghost bestoweth the gifts CHRIST appoints the places and GOD effecteth the worke workes all in all And as Rectum is index sui obliqui A streight rule will discover as well what is crooked as what is streight both So under one have we heere as the lively image of a well ordered Societie for the preserving of these three aright makes all well So withall the manifold obliquities and exorbitances in the Church in the Common-wealth every where which arise from the errors about these three 1 the gifts not regarded 2 the places not well filled 3 the workes not work-man-like performed The not looking to of which three hath brought and is like more and more to bring all out of course The Division The Text if ever eny is truly tripartite as standing evidently of three parts every one of the three being a kind of Trinitie A Trinitie 1 Personall 2 Reall and â— Actuall 1. Personall these three 1 the same Spirit â— the same Lord 3 the same GOD. 2. Reall these three 1 Gifts 2 administrations or offices 3 operations or workes 3. Actuall these three 1 Dividing 2 manifesting 3 and profiting Three divisions from three for three The three reall they be the ground of all the 1 gifts 2 offices and 3 workes The three personall 1 The Spirit 2 Lord and 3 GOD are but from whence those come The three Actuall are but whether they will 1 Divided 2 So divided as made manifest â— So made manifest as not onely 1 to make a shew but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some end â— That end to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hurt or trouble but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good 1 The good not private of our selves but common of all the whole bodie of the Church FIRST and before all things we finde heere and finding we adore the holy The Trinitie Personall blessed and glorious Trinitie the Spirit in plaine termes the other two in no lesse plâ—ine if we looke to but the VI. verse of the V. Chapter before where the Apâ—â—â—le saith To us there is but one GOD the Father of whom are all things and we 〈…〉 and one LORD IESVS CHRIST by whom are all things and we by Him So by GOD is intended the Father the first Person by Lord the Sonne the second by the Spirit the third the vsuall terme or title of the Holy Ghost all the Bible thâ—â—â—gh These three as in Trinitie of Persons heere distinct So in Vnitie of Esseâ—ce one and the same For though to each of these three there is allowed a the same yet come to the Deitie and they are not three the same 's but one the same one and the same God-head to be blessed for ever 1 Once before are these three knowne thus solemnly to have met at the creating of the world 2 Once againe at the Baptisme of CHRIST the new creating it 3 And heere now the third time at the Baptisme of the Church with the Holy Ghost Where as the manner is at all baptismes each bestoweth a severall gift or largesse on the partie baptized that is on the Church for whom and for whose good all this dividing and all this manifesting is Nay for whom and for whose good the world it selfe was created CHRIST himselfe baptized and the Holy Ghost this Day visibly sent downe The Trinitie personall I deale with first that we may know where and from whom all the rest issue and proceed All errors are tolerable save two about Alpha the first letter and Omega the last about primum principium and vltimus finis the first beginning whence all flow and the last end whereto all tend We erre against the â—irst when we derive things amisse we erre against the second when we referre them amisse Divide them right and referre them right and all is right And the right deriâ—ing is as heere to bâ—ing all from the blessed Trinitie From this Trinitie Personall comes there heere another as I may call it a Trinitie â—â—ll of 1 gifts 2 administrations and 3 operations I will tell you what is meant by 〈◊〉 1. By gifts is meant the inward indowing enhabling qualifying whereby one for his skill is meet and sufficient for ought A particular whereof to the number of nine is set downe at the VIII IX and X. Verses after 2. By adminiâ—â—â—ations is meant the outward calling place function or office whereby one is auâ—â—orised lawfully to deale with ought Of these likewise you have a list to the number of eight at the XXVIII verse after 3. By operations is meant the effect or â—oâ—ke done wrought or executed by the former two the skill of the gift and the poweâ— of the calling But these are infinite works no setting downe of them onely so to be ranged as every calling to know his owne proper worke and so to deale with it So have you three Quotients from three Divisors 1 gifts 2 offices
was baptized and did pray the heaven was opened And the H. Ghost came downe upon him in a bodily shape like a Dove c. p. 674. IX Ioh 20.22 He breathed on them and said Receive the Holy Ghost p. 686. X. Luk. 4.18.19 The Spirit of the Lord is upon me because He hath annointed me that I should preach c. p. 698. XI Act. 2. v. 17. to the 22. But this is that which was spoken by the prophet Ioel And it shall be in the last daies saith God I will poure out of my Spirit upon all flesh c. p. 710. XII Act. 10. v. 34.35 Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons c. p. 723. XIII 1. Ioh. 5.6 This is that Iesus Christ that came by water and blood c. And it is the Spirit that beareth witnesse c. p. 755. XIV Iam. 1. v. 16.17 Every good thing and every perfect Gift is from above c. p. 745. XV. 1. Cor. 12. v. 4.5.6.7 Now there are diversities of gifts but the same spirit c. p. 755. Sermons preached upon the V. of August I. 2. Sam. 18.32 And Cushi answered The enemies of my Lord the King c be as that young man is p. 773. II. 1. Sam. 16. v. 8.9 Then said Abisai to David God hath closed thine enemie into thine hand this day c. p. 784. III. 1. Chr. 16.22 Touch not mine Annointed p. 795 IV. Psal. 89 v. 20.21.22.23 I have found David my servant c. p 815. V. Ps. 21. v. 1. to the 4. The King shall reioyce in thy strength ô Lord c. p. 830. VI. Esth. 2. v. 21.22 In those daies when Mardochei sate in the King's gate two of the King's Eunuchs Bigthan and Teresh were wroth c. p. 844. VII 1. Sam. 24. v. 5.6.7.8 And the men of David said unto him See the day is come whereof the Lord said unto thee c. p. 859. VIII Gen. 49. v. 5.6.7 Simeon and Levi brethren in evill c. p. 870. Sermons preached upon the V. of November I. Psal. 18. v. 23.24 This is the Lords doing c. This is the day which the Lord hath made c. p. 889. II. Psal. 126. v. 1.2.3.4 When the Lord brought againe the captivitie of Sion we were like them that dreame c. p. 901. III. Luk 9 v. 54.55.56 And when his Disciples Iames and Iohn saw it they said Lord wilt thou that we command that fire come downe c. p. 911 IV. Lament 3.22 It is the Lords mercies that we are not consumed c. p. 923. V. Prov. 8.15 By me Kings reigne p. 933. VI. Prov. 24. v. 21.22.23 My Sonne feare thou the Lord and the King and meddle not with them that are given to change p. 945. VII Psal. 145.9 His mercies are over all his works p. 959. VIII Esai 37.3 The children are come to the birth ther is not strength to bring forth p. 971. IX Luk. 1. v. 74.75 That we being delivered c. might serve him without feare c. p. 983. X. Esth 9.31 To confirme those daiâ—s of Purim according to their seasons c. p. 997. Sermons upon severall occasions I. At the Spital 1. Tim 6. v. 17.18.19 Charge them that are rich c. p. 1. II. Of the worshipping of imaginations upon the II. Commandement p. 25. III. Ier. 4.2 Thou shalt sweare The Lord liveth in truth in iudgement in righteousnesse p. 34. IV. Ioh. 20.23 Whose-soever sinnes ye remitt they are remitted c. p. 49. V. Ier. 23.6 This is the Name whereby they shall call upon him The Lord our righteousnesse p. 67. VI. Matt. 22.21 Give to Caesar the things which are Caesar's p. 87. VII Num. 10. V. 1.2 Of the right of calling Assemblies p. 99. VIII On the Coroâ—ation day Iudges 17.6 In those daies there was no King in Israel c. p. 115. IX Iam. 1.22 And be ye doers of the Word and not hearers onely c. p. 129. X. At the opening of the Parliament Psal. 82.1 God standeth in the Congregation of Princes c. p. 143. XI Psal. 106. v. 29.30 Thus they provoked him to anger c and the Plague was great among them c. p. 159. A Sermon preached at the Funerall of Lancelot late Bishop of Winchester by the Bishop of Elie. SERMONS OF The Nativitie PREACHED VPON Christmasse Day Academiae Cantabrigiensis Liber A SERMON Preached before the KINGS MAIESTY AT WHITE-HALL on Tuesday the XXV of December A.D. MDCV. being CHRIST-MASSE day HEBR. CHAP. II. VER XVI For He in no wise tooke the Angells But the Seede of ABRAHAM He tooke AND even because this day He tooke not the Angells Nature vpon Him but took our Nature in the seede of Abraham therefore hold wee this Day as a high Feast therefore meet we thus every yeare in a holy Assembly even for a solemne memorial that He hath as this day bestowed vpon vs a dignity which vpon the Angells He bestowed not That He as in the Chapter before the Apostle setteth him forth that is the brightnesse of His Fathers glorie Heb. 1. â— the very Character of his substance the Heire of all things by whom He made the world He when both needed it His taking vpon him their nature and both stood before him Men and Angells the Angells He tooke not but Men he tooke was made man was not made an Angell that is did more for them then he did for the Angells of Heaven Elsewhere the Apostle doth deliver this very point positively and that not without some vehemency Without all question Great is the mysterie of Godlines God is manifested in the flesh 1. Tim 3.16 Which is in effect the fame that is here said but that heere it is delivered by way of comparison For this speech is evidently a comparison If he had thus set it downe Our naturâ— He tooke that had beene positive But setting it downe thus Ours He tooke the Angells He tooke not it is certainely comparative 1. Now the Masters of speech tell vs that there is power in the Positive if it be giuen forth with an earnest asseveration But nothing to that that is in the Comparative It is nothing so full to say I will never forget you as thus to say it Can a mother forget the child of her owne wombe Esa. 49.15 well if she can yet will not I forget you Nothing so forcible to say thus I will hold my word with you Luk. 19.17 as thus Heaven and earth shall passe but my word shall not passe The Comparative expressing is without all question more significant And this heer is such Theirs the Angels nusquam at no hand He tooke but ours he did 2. Now the comparison is as is the thing in nature wherunto it is made If the thing be ordinarie the comparison is according But then is it full of force when it is with no meane or base
Testament-wise or by way of Legacie the estate we have in the ioy and blisse of his heavenly Kingdome whereto we are adopted We are then made partakers of Him and with Him of both these His benefits We there are made to drinke of the Spirit 1. Cor. 12.13 Ephes. 4.30 by which we are sealed to the day of our Redemption and Adoption both So that our freeing from vnder the Law our investiture into our new adopted state are not fully consummate without it And what Shall this be all No when this is done there is allowance of twelve dayes more for this fullnesse of time that we shrinke not vp our duty then into this day alone but in the rest also remember to redeeme some part of the day to adopt some houre at the least to bethinke our selves of the duty the Time calleth to us for that so we have not IOBS dies vacuos no day quite empty in this fullnesse of time Heerof assuring our selves that what we do in this fullnesse of time will have full acceptance at His hands It is the time of His Birth 2. Cor. 6.2 which is ever a time as accepted so of accepting wherein what is done will be acceptably taken to the full Fully accepted and fully rewarded by Him of whose fullnesse we alâ—â—eceive Ioh. 1.16 With this condition of grace for grace ever one grace for another And so growing from grace to grace finally from this fullnesse we shall come to be partakers of another yet behind to which we aspire For all this is but the fullnesse of time But that the fullnesse of eternitie when time shall be runn out and his glasse empty Et tempus non erit amplius Apoc. 10.6 which is at His next sending For yet once more shall GOD send Him and He come againe At which comming we shall then indeed receive the fullnesse of our Redemption not from the Law that we have already but from Corruption to which our bodies are yet subiect and receive the full fruition of the Inheritance wherâ—to we are heer but adopted And then it will be perfect compleat absolute fullnesse indeed when we shall all be filled with the fullnesse of Him that filleth all in all Ephes. 1.23 For so shall all be when nothing shall be wanting in any 1. Cor. 15.23 for GOD shall be all in all Not as heer He is something and but something in euery one but then omnia in omnibus And then the measure shall be so full Mat. 25.21 as it cannot enter into us we cannot hold it We must enter into it Intra in gaudium Domini tui To this we aspire and to this in the fullnesse appointed of every one of our tiâ—es Almighty GOD bring us by Him and for His sake that in this fullnesse of time was sent to worke it for us in His person and worke it in us by the operation of His Blessed SPIRIT To whom c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Tuesday the XXV of December A. D. MDCX. being CHRIST-MASSE day LVKE CHAP. II. VER X. XI The Angell sayd unto them Be not afraid for behold I bring you good tidings of great ioy which shall be to all people That there is borne unto you this day a SAVIOVR which is CHRIST the LORD in the Citie of DAVID THere is a Word in this Text and it is Hodiè by vertue whereof this Day may seeme to challenge a speciall propertie in this Text and this Text in this Day CHRIST was borne is true any day but this day CHRIST was borne never but to day onely For of no day in the yeare can it be said Hodiè natus but of this By which word the HOLY GHOST may seeme to have marked it out and made it the peculiar Text of the day Then it will not be amisse Donec cognominatur hodiè Heb. 3.13 as the Apostle speaketh while it is called to day to heare it To morrow the word Hodiè will be lost This day and not any day els it is in season Let us then heare it this Day which we can heare no day besides IT is then the first report the very first newes that came as this day of that which maketh this day so high a Feast The Birth of CHRIST 1. Dixit Angelus It came by an Angel then No Man was meet to be the messenger of it And looke how it came then so it should come still and none but an Angel bring it as more fit for the tongues of Angels then of men Yet since GOD hath allowed sinfull men to be the Reporters of it at the second hand and the newes never the worse for that Good newes is good newes and welcome by any 2. Reg 7.9 though the person be but even a foule Leper that brings it Yet that the meannesse of the messenger offend us not ever we are to remember this Be the party who he will that brings it the newes of CHRISTS Birth is a message for an Angel This had been newes for the best Prince in the Earth That these Illis heer 2. Dixit illis these parties were Shepheards that this Message came to them needs not seeme strange It found none els at the time to come to The Angel was glad to find any to tell it to even to tell it the first he could meet withall None were then awake none in case to receive it but a sort of poore Shepheards and to them he told it Yet it fell not out amisse that Shepheards they were the newes fitted them well It well agreed to tell Shepheards of the yeaning of a strange Lamb such a Lamb as should take away the sinnes of the world such a Lamb Ioh 1.29 as they might send to the Ruler of the world for a present Mitte Agnum Dominatoriterrae ESAY's Lamb. Esa. 16.1 Or if ye will to tell Shepheards of the birth of a Shepheard Ezek. 34.23 EZEKIELS Shepheard Eccesuscitabo vobis PASTOREM Behold I will raise you a Shepheard the a 1. Pet 5.4 Chiefe Shepheard the b Heb. 13 20. Great Shepheard and the c Ioh. 10.11 Good Shepheard that gave His life for his flocke And so it was not vnfit newes for the Persons to whom it came 3. Dixit Evangelizâ— For the Manner the Angell delivereth it Evangelizando Church wise and that was a signe this place should ever be the Exchange for this newes Churchwise I say for he doth it by a Sermon heere at this Verse and then by a Hymne or Antheme after at the XIIII Verse A Sermon the Angell himselfe calls it so Evangelizo vobis I come to Evangelize to preach you a Gospell that first And presently after he had done his Sermon there is the Hymne Gloria in excelsis taken up by the Queere of Heaven An Angell makes the one A multitude of Angells sing the other The whole Service of this day the
as it fell out but one ex professo Annoynted to that end and by vertue of His Annoynting appointed set forth and sent into the world to exercise this function of a SAVIOVR Not for a time but for ever not to the Iewes as did the rest but even to all the ends of the earth So runnes his bill a Mat. 11.23 Venite ad me omnes Come all and b Ioh 6.37 Qui ad me venerit non ejiciam for as of them that come to me I will cast none out c 1. Tim 4.11 Servator omnium hominum the Saviour of all men and as the Samaritans said of him d Ioh. 4.42 Servator mundi The Saviour of the world of Samaritans Iewes Gentiles of Kings of Shepheards and all And there is yet more particularitie in this word CHRIST Three Offices did GOD from the beginning erect to save His people by and that by three acts The very Heathen tooke notice of them 1 Purgare 2 Illuminare 3 Perficere 1 Priests to purge or expiate 2 Prophets to illuminate or direct them 3 Kings to set all right and to keepe all right in that perfection which this world admitteth And all these three had their severall Annoyntings Aaron the Priest Levit. 8.12 Elisha the Prophet 1. Reg. 19.16 Saul the King 1. Sam. 10.1 In the Saviour which is CHRIST His will was all should meet that nothing in Him might want to the perfecting of this work That He might be a perfect Saviour of all He was all A Priest after the order of Melchisedek Psal. 110.4 A Prophet to be heard when MOSES should hold his peace Deut. 18.18 A King to save His people whose name should be IEHOVA Iustitia nostra Ierem. 23.6 David's Priest Mose's Prophet Ieremie's King And these formerly had met double two of them in some other Melchisedek King and Priest Samuel Priest and Prophet DAVID Prophet and King Never all three but in Him alone and so no perfect Christ but He but He all and so perfect By His Priest-hood to purge expiate save us from our sins being a propitiation to God for them By his Prophecie 1. Ioh. 2.2 to illuminate and save us from the by-paths of errour guiding our feet in the way of peace Chap. 1.79 By his Kingdome protecting and conducting us through the miseries of this life till He perfect us eternally by himselfe in the ioyes of His heavenly Kingdome Rightly then a Saviour which is CHRIST Now as in the name SAVIOVR there was so is there likewise Ioy in this Name CHRIST and that many wayes 1. First that we shall hang no more in expectation We shall be no longer Viâ—cti spâ—i Hopes prisoners He that should come is come The promised SAVIOVR Zach. 9.12 The Saviour which is CHRIST is now borne and when spes becomes 〈◊〉 then our ioy is full 2. That now there is a Saving Office erected one Annoynted to that end a professed Saviour to whom all may resort We shall not be to seeke there is a Name given vnder Heaven Act. 4.12 whereby we may be sure of salvation the name of CHRIST 3. That to this our saving we have the ioynt consent and good will of all parties in this Name CHRIST CHRIST that is the Annointed what person is He The SONNE the second Person Annointed by whom By â—he FATHER Quem vnxisti Acts 4.27 the first Person Annointed with what With the HOLY GHOST Acts 10.38 the third Person So a concurrence of all Persons in this Name all willing and well pleased with the worke of our Salvation 4. If we would be saved we would be saved vnctione by oyle not by vineger Cant. 1.2 Et vnguentum effusum Nomer Eius And His Name is CHRIST one that saveth by annoynting 5. And if by Oyle there be hot Oyles with a gentle bâ—niâ—tive Oyle And the Oyle which Hevseth wherewith He is annoynted is the Oyle of gladnesse Gladnesse therefore must needs go with this Name Which Oyle of gladnesse is not for Himselfe but for vs not for His vse but for ours So he saith himselfe in his first Sermon at Nazareth upon his Text out of Esay 61.2 The annoynting this Oyle of gladnesse was vpon Him to bestow it upon us and of us Vpon them especially that through a wounded conscience were troubled with the spirit of heavinesse to turne their heaviness into ioy Glad then that He is come that by His Office is to save and come with the good liking of all to save us by Oyle and that the oyle of gladnesse 3. Christ the LORD And yet to make our ioy more full the Angel addeth the third A Saviour which is Christ Christ the Lord. For neither is this all He is not Christ only We must not stay there For the Name Christ will agree hath been and may be imparted to others besides Many a King in Scripture hath had the honor to carry the Name of Christ But with a difference The King Christus Domini the Lords Christ He Christus Dominus the Lord Christ or Christ the Lord. Consider then Heb. 7.4 how great this Child is whose Annoynted Kings themselves are For if they be Christi Domini the Lords Annoynted His they are for He is the Lord. The Lord absolute without any addition ye may put it to what ye will Lord of men and Angels Lord of heaven and earth and all the Hosts of them Dominus Christorum and Dominus Dominorum Lord paramount ouer all But why The Lord Because this name of CHRIST will sort with men Nay as He is CHRIST that is Annointed He is man only It is his name as man for GOD cannot be Annointed But he that should save us would be more then Man and so more then CHRIST Indeed CHRIST cannot save us He that must save us must be the LORD For Heb. 7.28 such a Saviour it behooveth us to have as might not begin the worke of our Salvation and leave it in the middest but goe through with it and make an end too which the former Savioâ—rs could not do Formerly ever their complaint was that their Saviours their Christs dyed still and left them to seeke their Kings and Priests and Prophets dropt away still Heb 7.23.24 for they were not suffered to endure by reason of death But this Saviour this CHRIST because he is the LORD endureth for ever hath an everlasting Priesthood Kingdome and Prophecy and so is able perfectly to save them that come to GOD by him This is one reason why hither we must come at the last to Christ the LORD and till we be at it we be not where we should Els our Saviours will dye and leave us destitute But the maine reason is set downe by Esay Ego sum Ego sum saith GOD himselfe praeter me Esay 43.11 non est Servator It is I I that am the Saviour I am and besides Me there is no Saviour None indeed
There was wont to be a ceremonie of giving ashes this day to put us in mind of this convertâ—ris I feare with the ceremonie the substance is gone too If that conversion into ashes be well thought on it will helpe forward our turning This returning to our heart the sad and serious bethinking us there of Nature's conversion into dust of sinne 's into ashes for ashes ever presuppose fire that the wheele turns apace and if we turne not the rather these turnings may overtake us GOD 's Spirit assisting may so worke with us as we shall thinke Ioel's counseile good that if we have not been so happy as to keepe the way yet we be not so unhappy as not to turne againe from a way the issues whereof surely will not be good And would GOD these would serve to worke it If they will not then must Conversus sum in aerumnâ dum configitur spina some thorne in our sides Psal 32.4 some bodily or worldly griefe must come and procure it But that is not to turne but to be turned And there is great odds between these two As one thing it is to take up the crosse another to have it layd upon us To be turned I call when by some crosse of body or mind as it were with a ring in our nose we are brought about whither we will or no to looke how we have gone astray To turne I call when the world ministreth unto us no cause of heavinesse all is ex sententiâ yet even then the grace of GOD moving us we set our selves about and representing those former conversions before us we worke it out having from without no heavy accident to force us to it We condemne not Conversus sum in aerumnâ Many are so turned and GOD is gracious and reiects them not But we commend this later when without wrench or skrew we turne of our selves And that man who being under no arrest no bridle in his iawes shall in the dayes of his peace resolve of a time to turne in and take it that man hath great cause to rejoice and to rejoice before GOD. And thus much for Convertite or if it may not be had for Convertimini Turne and turne to Me and He that saith it is GOD. Why 2. To Me that is GOD. Ier. 4 â— whither should we turne from sinne but to GOD Yes we may be sure it is not for nothing GOD setteth downe this In Ieremie it is more plaine If ye returne returne to Me saith the LORD Which had been needlesse if we could turne to nothing els wâ—re it not possible to find diverse turnings leaving one by-way to take another from this extreme turne to that and neuer to GOD at all They that have been fleshly given if they cease to be so they turne but if they become as worldly now as they were fleshly before they turne not to GOD. They that from the dottage of superstition runne into the phrensie of prophanesse They that from abhorring Idols fall to commit sacriledge howsoever they turne to GOD they turne not Rom. 2.22 And this is even the motus diurnus the common turning of the world as Moses expresseth it to add drunkennesse to thirst from too little to too much from one extreme to runne into another Deut. 29.19 Would GOD it were not needfull for me to make this note But the true turne is ad Me So from sinne as to GOD. Els in very deed we turne from this sinne to that sinne but not from sinne Or to speake more properly we tuâ—ne sinne we turne not from sinne if we give over one evill way to take another To Me then and with the heart And this also is needfull For I know not how 3. Wâ—th the heart but by some our conversion is conceived to be a turning of the braine only by doting to much on the word resipiscere as a matter meerly mentall Where before thus and thus we thought such and such positions we held now we are of another mind then before and there is our turning This of Ioël's is a matter of the heart sure This Nay to say truth where is conversion mentioned but it is in a manner attended with in corde And so requireth not only an alteration of the mind but of the will a change not of certaine notions only in the head but of the affections of the heart too Els it is vertigo capitis but not conversio cordis Neither doth this in corde stand only against the braine but is commonly in opposition to the whole outward man Els the heart may be fixed like a Pole and the body like a sphaere turn round about it Nay heart and all must turne Not the face for shame or the feete for feare but the heart for very hatred of sinne also Hypocrisie is a sinne being to turne from sinne we are to turne from it also and not have our body in the right way and our heart still wandring in the by-pathes of sinne But if we forbeare the act which the eye of man beholdeth to make a conscience of the thoughts too for unto them also the eye of GOD pierceth Thus it should be Els Conversion it may be but heart it hath none 4. With the whole heart With the heart and with the whole heart As not to divide the heart from the body So neither to divide the heart in it selfe The divell to hinder us from true turning turnes himselfe like Proteus into all shapes First turne not at all you are well enough If you will needs turne turne whither you will but not to GOD. If to GOD leave your heart behind you and turne and spare not If with the heart be it in corde but not in toto with some ends or fractions with some few broken affections but not entirely In modico saith Agrippa somewhat Act. 26.28.29 there is a peece of the heart In modico in toto saith S. PAVL somewhat and altogether there is the whole heart For which cause as if some converted with the brimme or upper part only doth the Psalme call for it de profundis Psal. 130.1 and the Prophet from the bottome of the heart To rent the heart in this part is a fault which is a vertue in the next For it makes us have two hearts hovering as it were and in motu trepidationis and feigne we would let goe sinne but not all that belongs to it And turne we would from our evill way but not from that which will bring us backe to it againe the Occasion the Object the Companie from which except we turne too we are in continuall danger to leave our way againe and to turne backe to our former folly the second ever worse then the first When the heart is thus parcelled out it is easily seene See you one would play with fire and not be burned touch pitch and not be defiled with it love perill and not perish in it
rather you heard Saint Augustine then my selfe Ego saith he animo revolvens c. I going over in my mind the writings of the Evangelists and Apostles in the New Testament video jejuntum esse praeceptum see fasting is commanded there is a precept for fasting So fasting is in precept there if we will trust Saint Augustine's eyes And we may He that in this place saith Cum jejunatis when ye fast Mark 2.20 saith in another Tum jejunabunt Then they shall fast and that amounts to a Precept I trow Heer you see Cum jeiunatis a part of the Gospell a head in CHRIST'S first and most famous sermon His sermon in the mount So that if there should be a meeting about it such as happened in the holy mount at the transfiguration of CHRIST of Moses for the Law Elias for the Prophetts CHRIST for the Gospell famous all three for their fasts and for one kind of fast all the fast we now beginne all would be for it at no time to be left but in all three estates to be reteined to have the force of a precept in all But lawes and their precepts doe often sleepe and grow into dis-use 1 Vnder the Law How is jejunatis for practise Hath it been vsed and when hath it The fast of a Ios 7.6 Ai vnder Iosua b And practised b Iud â—0 26 At Gibea vnder the Iudges At c 2. Sam 3.35 Mizpa vnder Samuel d 36. At Hebron vnder David e Ier. 36.9 Of Ieremie before the Captivitie f DaÌ„ 1.8 10.3 Of Daniel vnder it Of g Zach. 7.5 Zacharie after it h Ioel. 1 14· At Hierusalem of the Iewes at the preaching of Ioel i Ion. 3.5 At Ninive of the Gentiles at the preaching of Ionas All of these shew when and that it was no stranger with GOD's people so long as the Law and Prophets were in force And what was it when the Gospell came in â— Vnder the Gâ—spell At k Act 13.2.3 Antioch where the Disciples were first called Christians we find them at their fast the Prophets of the New Testament there as well as the Prophets of the Old Our SAVIOVR said to them l Mar. 2.10 When He was gone they should fast So they did Saint Paul for one m 2. Cor. 11.27 he did it oft 2. Cor. 11. And for the rest they approved themselves for CHRIST'S Ministers inter alia by this proofe for one n 2 Cor 6 5. by their fasting 2. Cor. 6. And what themselves did they advised others to doe even to o 1. Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make them a vacant time to fast in So that where the Church for this day otherwise then her custome is on other dayes hath sorted us an Epistle out of the Old Testament and a Gospell out of the New both vse to be out of the New She did it for this end to shew that fasting hath the wings of both Cherâ—bins to cover it both Testaments Old and New Ioël for the one CHRIST for the other So at all hands to commend it to us Sure in the prime of Christianitie it cannot be denied it was in high esteeme fasting in frequent practise of admirable performance Which of the Fathers have not Homilies yet extant in the praise of it What Storie of their lives but reports strange things of them in this kind That either we must cancell all Antiquitie or we must acknowledge the constant vse and observation of it in the Church of CHRIST That CHRIST said not heere Cum jejunatis for nothing They that were vnder Grace went farr beyond them vnder the Law in their Cum and in their Iejunatis both Precept then or practise it wanted not Neither did they want a ground The ground of it It was then holden and so may yet for ought that I know that when we fast we exercise the act of more vertues then one First an act of that branch of the vertue of Temperance that consists not in the moderate vsing but in absteining wholly Abstinence is a vertue Sure I am the primordiale peccatum the primordiall sinne was * Gen. â— 5 not absteining Secondly an act or fruit of repentance there is paena in paenitentia in the very body of the word something poenall in paenitence And of that paenall part is fasting And so an act of Iustice corrective reduced to Saint Paul's * â— Cor. 7.11 vindicta or his * 1. Cor. â— 27 Castigo corpus meum Thirdly An act of humiliation to humble the soule which is both the first and the most vsuall terme for fasting in the Law and Prophets For sure keepe the body up you shall but evill you shall have much adoe to bring or keepe the soule downe to humble it Fourthly Gal. 5.24 They that are CHRIST'S saith the Apostle have and doe crucifie the flesh with the lusts of it Fasting is one of the nailes of the crosse to which the flâ—sh is fastened that it rise not lust not against the Spirit At least fasting we fulfill not the lusts of the flesh Fifthly Nay they goe further and out of Ioel's Sanctificate jejunium and out of Luk. 2.37 where the good old Widow is said to have served GOD and the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fasting and prayer not by prayer onely but by fasting and prayer they have not doubted but that there is Sanctitie in it nor the entitle it an act of the service of GOD that we serve GOD by it Sixthly And serve Him with the chief service of all even of Sacrifice For sure they are all of one assay these three Almes Prayer and Fasting If the other two if Almes be a Sacrifice a Heb. 13.16 with such Sacrifices GOD is pleased If Prayer be one one and therefore called b Hos. 14.2 the calves of our lipps no reason to denie Fasting to be one too If c Psal 51.17 a troubled spirit be a Sacrifice to GOD why not a troubled body likewise And it troubles us to fast that is too plaine Since we are to d Rom. 12.1 offer our bodies as well as our soules both a Sacrifice to GOD As our soule by devotion So our body by mortification And these three to offer to GOD our 1 soule by prayer 2 our body by abstinence 3 our goods by almes-deeds hath been ever counted tergemina hostia the triple or threefold Christian Holocaust or whole burnt offering Seventhly and last the exercise of it by enuring our selves to this part of true Christian Discipline serves to enhable us to have ventrem moratum the masterie of our belly against need be The Fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those that vsed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul gave it the word first Act. 24.16 and saith he tooke it himselfe 1. Cor. 9.27 Vse is much for if before we need we be
of sorrow anger feare desire are quick have life are very affections indeed in secular matters but dead and dull and indeed no affections at all but plaine counterfetts in things perteining to GOD or that concerne the estate and hazard of our soules To take downe a peccant humour as we call it in our body whereby we feare empaire of our health we can and do enter into a streict and tedious diet and hold out well We can forbeare this and that as we are bidden though we love it well if we be but told it will doe us hurt If for the health of our body we will doe that which for our soules health we will not I cannot tell what to say to us What speake I of health To winne but a prize at a running or a wrestling Abstinct se ab omnibus saith the Apostle 1. Cor. 9. they will absteine from all things 1. Cor. 9.25 and undergoe a streict regiment for a long time before and all is but for a poore Silver gamâ— What shall I say then if we cannot be got to endure so much to obteine the heavenly prize which is in part done as there he saith by castigo corpus meum This for the naturall mans Cum when he will fast Ibid. ver 27. Will ye now see the Scripture's When when that setts us out our time The Scripture's When. They be in a manner the very same Scripture and Nature varie not dictate to us the same time both Our first When What time any great danger hangs and hovers over our heads When in danger that is GOD's time saith Esai 22.12 GOD Himselfe doth then call us to fasting No time then to kill oxen or dresse sheep eat flesh and drinke wine A great paine is there sett upon it GOD must needs take it ill if when He bidds us fast we fall to feast And this when is of greatest example None so frequent in all the Bible as fasts of this nature Never came there danger toward them a 2. Sam. 24. of plague but David b Ioel. 2.12 of famine but Ioël c 2 Chro. 2.3 of warr but Iosaphat d Est. 4.16 of any destruction threatened but not onely good Queene Hester but wicked e 1. Kin. 21.27 Ahab nay even the heathen King of f Ion. 3.5 Ninive to their fasts streight flying to it as to a forcible meanes and so they ever found it to turne away GOD's wrath and so the danger the matter of their feare This is a time When and we then to do it Now if for the effect we fast for the cause much more Of these 2. When in Sinne 1. To punish it of all other our miseries the cause is within our selves Our sinne whereby GOD 's anger is kindled and these ever follow upon it When therefore we would proceed against our selves for sinne a Levit. 16.29 humble our selves the phrase of the Law b Psal. 35.13 chasten our selves of the Psalme c Ezra 8.21 pâ—nish our selves of the Prophetts d 2. Cor. 7.11 take revenge of our selves the Apostle's phrase tum iciunab unt in die illo this is a way then is a time to doe it Fasting is a punishment to the flesh * 1. Reg. 22.27 Modicum panis et pauxillum aquae was a part of Michea's punishment By it as to amerce our selves as it were for abusing our libertie before and making it an occasion to the flesh and thereby to prevent His iudgement by iudging our selves Do de me poenas ut ille parcat It is Augustine This so proceeding of ours to take punishment on our selves it is illex misericordiae saith Tertullian it allures inclines GOD to mercie when He sees us angry with our selves in good earnest and do somewhat His anger ceasses Nam qui culpâ offenditur poenâ placatur whom the fault offends the punishment appeases whither His punishment or ours But He had rather ours then His that we should do it then He. And this to extend to the body also and to the chastening of it For doth the soule onely sinne Doth not the body also And shall the soule suffer sorrow for sinne and shall the body suffer nothing and yet was in the fame transgression If it shall then at least poena damni for poena sensus I am sure we would be more loth to come to And what poena damni but abstinere a licitiâ— quia illicita 〈◊〉 To deny our selves that we might for doing that we might not There is a another 〈◊〉 Secondly As it is a chasti 〈◊〉 for 〈◊〉 when it is done 3. 2. To prevent it So hath it alwaies been held to have in it a medicinable forâ—â— a speciall good 〈◊〉 to prevent 〈◊〉 when it is not yet fallen on us or we into it 〈…〉 onely as it 〈◊〉 and 〈◊〉 〈◊〉 are like to fall for that we are now leading even entring into tentation This also is a time When. Maâ— 4.1 â— And this time we ground upon CHRIST 's time of fasting His fasting went immediately before His tentation No wayes needfull for Himselfe was CHRIST 's fast None is so simple as to thinke the Tempter would have prevailed against Him though He had taken His meales eat and drunke the fourty dayes before It was not for Himselfe it was for us His fast Exemplarily to teach us it will be a great vantage if prepared by this exercise we shall encounter the evill Spirit Specially if it be some kind of them if an uncleane spirit Ch. 17. ver 21. For that kind is not cast out no nor kept out but either by jejunatis or not at all CHRIST ' s-fasting then before His tentation is to shew us it is good fasting against tentation At least this way we shall weaken his forces by keeping downe our fleshly lusts 1. Pet 2.11 which saith Saint Peter fight against the soule and lying in our owne bosome oft betray us to the fiend For when all is sayd that can be Bernard's saying wil be sound true that Nutriuntur cum carne vitia carnis And if Religion did not Experience teacheth us that Plye the body apace let it be kept high how mellow a soile it proves for the sinnes of the flesh And that if by abstinence we cropp not the budds of Sensualitie they will ripen and seed to the ruine of our soules So there is use both wayes of it 1. Cor. 9.27 1 Vse of castigo corpus for the time past Vse 2 of in servitutem redigo for the time to come Ieiuna quia peccâsti Ieiuna ut ne pecces both saith Chrysostome One as a punishment with reference to sinne already committed The other as a preservative for noli amplius peccare that we commit it not againe Two causes more and two times When. 4. When in want of some good But hath fasting his use in evill things onely and repelling them hath it
not also in good things and procuring them Yes sure I demaund doth there never happen us that we have some cause more then ordinarie the procuring of GOD 's favour whereto and the successe whereof with more then ordinarie prayer we would commend to GOD Hest. 4.16 Neh. 9.1 2. Why there then is another Cum. As when Hester would move the King for the safety of her people or Nehemias for the new building of the wall of Hierusalem Both found good of this that when there is use of earnest and hearty prayer it will be the more earnest and hearty if cum jâ—iunatis doe also goe with it We have other while extraordinarie occasions in our worldly affaires and then we make no accompt of a meales losse have we none such in spiritualibus to GOD ward None but vulgar there Never any but such as we can enterteine with our common dull devotion Need none other but as if the businesse between GOD and our soule were the seeliest and poorest businesse we had to goe about 5. When in spirituall exercise But say we have none shall we at no time sequester our selves and for some small time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a 2 Pet. 3.7 Saint Peter's word get us a withdrawing place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is b 1. Cor. 7.5 Saint Paule's make us a vacant time of purpose to entend devout and ghostly meditation thoroughly A case which Saint Paul presumes at one time or other every good Christian man and woman will not faile but doe Then hath fasting a time too and one vacancie to serve for both It is a speciall friend to prayer to feather it to put a vigor or fervor into it Therefore where almost shall you find them but coupled fast and pray one following streight in the neck of another Even heer presently before was CHRIST in a treaty of prayer and heer now immediately after it He falls to speake of fasting This was not for nothing But as if He should give thereby a speciall Item that there is a mutuall reciprocall correspondence nay an alliance between them to sanctifie and support either the other And namely a speciall vertue in fasting to awake up and quicen our devotion thereby the better to elevate our mindes unto GOD. We feele this or we feele nothing that â—ull is our devotion and our prayers full of yawning when the brâ—ine is thick with the vapour and the heart pressed downe with the charge of the stomach And that our devotâ—on and all els â—s performâ—d as Tertullian saith pâ—llentiorâ— mente and oâ— vâ—câ—ore corde 〈…〉 more flâ—sh our spirits more about uâ— while we are in virgn◠〈◊〉 yeâ— in our â—asâ—ing 〈◊〉 when fasting and prayer are not asunder but we serve GOD in both Oâ—r Morâ—niâ—g Pâ—ayer that that is the Iâ—cense saith the Psalme Our Evening is but the stretching out of our hands in comparison of it Psal. 141.2 faint and heavie These then the time 1 Of feare of the danger sinne will draw upon us 2 Of indignation at our sinne the cause of it 3 Of Sorrow for that we have done 4 Of care that we do so no more 5 Of taking downe the flesh 6 Of lifting up the spirit 7 Of averting evill 8 Of procuring good 9 Of giving our selves wholly to Spirituall exercise These are all causes Why These are all times When all of the Scriptures limiting all of the Saints practise there And indeed all of CHRIST 's owne assigning For venient dies Chap. 9.15 there will come dayes saith CHRIST Do those dayes never come When come they Verily when evill daies come upon us we may hang up our harpes then Psal. 137.2 the marriage feast is at an end with us and we then to fast saith CHRIST according to the letter But goes He from us onely corporally by adversitie Goes he not spiritually also Yes and whensoever we fall into any grievous sinne though the piping may continue perhaps yet the Bridegroome is gone assure your selfe gone He is Et tum jejunabunt and then fast we must Why even for verie griefe that by our wretched folly we have set Him gone For if when He is taken from us fast we must must we not much more when we our selves by our lewd carriage have been the cause I say not of His taking but even of His very chasing and driving away from us Thirdly against tentation we need to fast for against His tentation CHRIST fasted that needed it not And last His so close joyning and so oft of these two 1 fasting and 2 prayer so togither still makes that the time of fervent prayer is a time of CHRIST 's appointing too and that so intimated even in this very place heere But all this while we have been speaking of When we are to fast at large or when The Application to the tiâ—â— of Lent upon some occasion In the meane time we say nothing of this time now at hand This is not upon any occasion it is a yearely recurrent fast Will this also come within the lists of Cum jejunatis I take it it will For shall our fasting be altogether when we will our selves shall it not also be some time when the Church will May we bind our selves and may not she also bind us Hath she no interest in us no power over us The Synagogue of the Iewes we see had power to prescribe fasts and did Hath the Church of CHRIST none Is she in worse case then the Synagogue No indeed If Recab might enjoine his sonnes She may Her 's She is our Mother Ier. 35.6 She hath the power of a Mother over us and a Mother hath power to give lawes to her children And so Cum jejunatis is When you fast by the Churche's appointment also the Churche's Cum. This is sure No man hath GOD to his FATHER that hath not the CHVRCH for his Mother and that once and twise in the Proverbes order is taken Pro. 1.8.17.25 as to keepe the precepts of our Father so not to set light by the lawes of our Mother Ira Patris and dolor Matris are togither in one verse He that grieves her angers Him And he cannot but grieve her that little setts by her wholesome Orders The Apostles we see Saint Paul by name though he had been in the third heaven 1. Cor. 11 1â— yet he deferred to talem consuetudinem the Churche's custome and rests in it We must learne to doe the like and not sett light by them as our manner is This I may say for this Cum It is no Custome lately taken up No Lâ—w of the Church our Mother that now is She is growen old and her senses faile her She errs or at least is said to erre at every bodies pleasure It is a custome this of the Church while it was a Christo recens yet fresh and warme from CHâ—â—ST The Church which was the Mother of the Apostles
observe the most is a few good words of some point or other in the Sermon handled per-adventure not amisse and heare you well if that but if that looke for no more ther 's all And this leafe it lasts not long neither fades quickly as did the leaves of IONA 's gourd Ion 4.7 One day greene the next drie Chap. 6.2 And is this the fruit of our labours Is not this the Pharisee's Accepistis mercedâ—m vestram If the fruit of our labours be but the fruit of mens lippes we are like to make but a cold reckoning of it Pro. 11.29 to enherit the winde As if we came hither to bring forth a leafe of praise to preach art and not Spirit Art to draw from men a vaine applause And not Spirit to bring forth the fruits of the Spirit fructifying to newnesse of life by fructus facite fruit that may abound to your accompt and ours Yours that did Ours that preached to have them done The onely true praise of a Sermon is some evill left or some good done upon the hearing of it One such fruit so brought forth were a more ample commendation then many mouthes full of good words spent and copies taken and printing and I wote not what And sure it is On whom a Sermon workes aright it leaves him not leysure to say much to vse many words Act. 2 37. but makes him rather full of thoughts And when all comes to all fructus factus the deed done is it And it is no good figne in a tree when all the sapp goes up into leaves is spent that way Nor in an auditor when all is verball that comes and nothing els No reality at all Verse 9. Saint Iohn himselfe in the next words following tells us the fruit he meanes it is not Dicentes And beginne not saith he to Say For it is no matter of saying either to your selves or to others This is but a greene leafe and with the fruit doth not amisse without it is little worth It is not repentance in the leaves but with the fruit he calleth for I will shutt up this point with Saint Augustine's prayer before one of his Sermons That GOD would vouchsafe quod utiliter meditatum est cor meum what my heart hath profitably thought on to bring it thence into my tongue and from thence into your â—ares and from thence into your â—earts and from thence into your deeds that so all may end in Proferte fructus Bring forth fruits III. 〈…〉 May 37.31 Proferâ—â— fructus igitur Igitur ever where you finde slip it you must not the whole weight of the sentence lieth upon it There is in it the ground and reason wherefore And so is indeed the root all these fruits must grow from And the Prophet's Rule is To looke to the roote downeward before to the fruit upward First then to find a wherefore for this therefore Therefore is the knowne note of a conclusion Then must there be a Syllogisme and heere it is Quicunque vult Whosoever of you will fly from the wrath to come he is to bring forth fruit worthy of repentance But you are all of this minâ—e that you would fly from the wrath to come Bring forth fruit therâ—fore 〈…〉 We must then câ—â—t our eye backe to this flying fâ—om the wrath to come which is the mâ—â—ius â—ermiâ—uâ— or â—â—rdo wherevpon all the argument runnes and the very life of the whole inducement There is wrath to câ—me That must you flie from Fly from it you cannot but by this igitur Prâ—fâ—rte fructus igitur Many are the Thâ—â—â—fores why we should repent and of diverse natures The goodnesse of GOD saith the Aposâ—le doth even lead us to repentance Rom. â— 4. And well is him that will be lâ—dd But these heere would not lead Saint Iohn had vsed that before Ver. 2. Doe it Verse 2. Repent and the Kingdome of heaven is at hand hard by you One would thinke this would have done it have even ledd them to it It stirred them not He is faine to lay heaven by and the life joy glorie to come And to take him to hell to the anguish tribulation torments there for all these are in the wrath to come So to drive them if it may be to it since leading will not serve Strange but such is our indoles The Kingdome of heaven workes not with us as doth Wrath to come So doth sinne bewitch us For the losse of heaven if that were all we would never absteine from it if no ira ventura never care for the losse of heaven Repent or you lose Heaven will not Repent or you must to hell the place of wrath to come that bites soone that makes an Igitur that will move us And to fly from it make us fly to Repentance Saint Iohn takes the course to shew us somewhat to come He chooseth ventura Ventura It is something to come For the things present cary us and keepe us from repentance Present good cheere present sport and mirth present good company present twenty things els they make us no fitt soile for these fruits to grow in But then as GOD would have it besides these present things there are ventura some other to come that would be thought on For in all our jollitie before we venture too farr it will not be amisse to looke to those ventura and what will come of it There is an ira ventura for peccata praeterita Knowing the vertue of this peece of perspective Moses doth wish but this ô Si O that men would but looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke but that way to the hindmost dayes Deut. 32.29 to the later end There is somewhat there worth our sight The Prophets doe the like Populus meus dilexit talia it is Ieremie My People this sinne they like Ier 5 31. and that sinne they love Sed quid fiet in novissimo but what will be the End of this what will become of it at the last Yea our Blessed SAVIOVR himselfe and He should move us most earnestly with teares in his eyes O that thou hadst knowen in this thy day Luk. 19 41.42 and could not speake out the rest for weeping His meaning was the ventura what was to come upon them So much doth it import us sometime to open a window that way The clapping it to and the putting them from us out of our sight makes us we care not never looke after the tree or the fruit Ventura would much helpe forward this Proferte fructus igitur These Ventura three of them follow heer close in the tenth and twelfth verses What that ventura is 1 The Axe 2 the Fann 3 and the Fire I will onely touch them The Axe first 1. The Axe For sure our dayes be numbred there is a line stretched upon every one of our lives and it is no long line neither quia velox est depositio
fall to Prayer Pray saith he if it be possible this thought of thy heart may be forgiven thee Act. 8.22 Prayer serves where it goes no further then thought For the second The King of Ninive and his people they fell to fasting on all hands What was their sinne Nahum will best tell us that He wrott the burden of Ninive Ion. 3.5 Nahum 1.1.3.4 This it was Because of the fornications of the harlott For that kinde of fleshly sinne that was the proper fruit For the third Our example shall be the King of Babylon He had beene a mighty oppressor of his people There have ye now a worldly sinne Dan. 4 7. Breake of thine iniquity with mercie to the poore is Daniel's prescript to him That is the right fruit for sinnes of that nature All may be comprised vnder these three 1. Workes of devotion as Prayer 2. Workes of chastisement of the body as Fasting 3. Workes of mercie as Almes These three betweene them make up the corrective or penall part of repentance Prayer is a fruit of Repentance Psal. â—27 For this cause saith the Penitenâ—iall Psalme even for this and for no other cause shall every one that is so dispâ—sed makâ— his prayer unto thee The penitent Publican's first moving was Luk. 18.10.13 Ier. 2.17 he went up to the Temple to pray Let them pray and say Spare thy People ô LORD and give not over thine inheritance to be a reproch unto the heathen Ion. 3.8 saith IOâ—L in his repentance Let them crie mightily unto the LORD say they of Ninive in theirs And the prayers of DAVID IONAS MANASSES for their owne sinnes of DANIEL EZRA NEHEMIAS for the sinnes of the Land and in a word the Penitentiall Psalmes shew this that were chosen for no other end but to be a taske for penitentiall persons There is one fruit Almes is another A fruit and so by the name of fruit expressely called Rom. 15.28 For by mercie shewed sinnes are forgiven saith SALOMON He that seekes mercie is to shew mercie Pro. 11.17 Pro. 16.6 DANIEL you heard did prescribe it to no lesse person then the King himselfe at Babylon And the same at Ierusalem was a fruit too witnesse Esay 58. Esay 58.7 Breake thy bread to the hungry made by him there a part of true repentance And Zachee shewed as much in his owne happy practise upon himselfe of our SAVIOVR CHRIST 's high approbation Luk. 19.8 There is another fruit Fasting is a third fruit and that a speciall one and so hath alwaies been reputed It appeareth by the three Kings King DAVID who was a religious Prince Not onely by him 1. Sam. 12.16 1. Reg. 21.27 Ion. 3.6 but by King AHAB who was scarce found in religion Nor by them onely but by the King of NINIVE a heathen man who even by the light of Nature brought forth this fruit We name it last but it is indeed first First in Nature first quoad nos First in nature Gen. 3.6 as opposite to the first transgression which was by eating First I am sure quoad nos speaking of us and our country Excesse that way in fare and feeding hath beene and is counted our Gentile vitium our Nationall fault So no fruit that our Nation is more bound to bring forth then it For Esca ventri and venter escis meat for the belly and the belly for meate it no where reigneth so much This is a third fruit A fruit which if we would frame our selves to bring forth in kind there would come with it both the other fruits besides For if we could so fast as we should it would abate lust certainely which otherwise keepe the body high you shall hardly bring lowe that fruit And if we could so fast it would mend our devotion much our prayers would not be so full of yawning as we find them that fruit And if we could so fast there would be the more left to enable us to be so much the more plentifull in Almes then we be that fruit So as a good encrease or yeeld would come of this third fruit well brought forth b What these workes are in generall These three in speciall are chosen out but in generall any as well as these There is a way how it is possible there is not a vertue of them all but you may make the worke of it a fruit of repentance In morall matters it holds ever Finis dat formam the end that gives the forme and so the true essence to every worke Insomuch as the worke is reckoned a fruit not of that vertue from whence it proceeds by which it is done but of that vertue to which it referrs for whose end it is done Nay it falls out often so as an act of vertue as Prayer Fasting Almes done for a vitious end suppose for vaine-glorie loseth his owne kind and becomes the proper act of that vice it is done for So powerfull a thing is the End in moralibus Whereby it comes to passe the worke of any vertue be it what it will vndertaken with a mind and intent or as we say animo corrigendi enjoyned eo nomine referred to that alters the nature and becomes a worke of Iustice corrective and so a fruit of repentance For even in these three before remembred so it goes Almes of it selfe is a worke of charity Fasting properly an act of the vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence Prayer of his owne nature a worke of religious worship But Almes done some way to amerce our selves Fasting done animo castigandi corpus Prayer imposed as a task-worke to spend so much time to stand so long bent at it all these thus referred still with an eye to that change their nature and become acts penall and so fruits of Repentance Of fruits we said at first two Vses there are First to be offered as a present So The Vse of this fruit 1. As an Offering IACOâ— sent them to the * Gen. 43.11 Governour of Aegypt For the first we have in all but three things to offer unto GOD to present to honour Him with The 1 Spirit or Soule 2 the body and 3 our worldly goods 1 The offering of the soule is the powring it out in prayer and other workes of that kind 2 Of the body the chastening it by exercises that way tending 3 Of our goods by distributing and doing good with them in Almes and offerings Supposing the sinne-offering in the Law best to suite with repentance as it doth 1 A sorrowfull spirit is a sacrifice to GOD that we know Psal. 51.17 2 and no reason but a chastened body should be so likewise 3 and why the price and charges of the Sacrifice should not come into the reckoning I see not which was part of their worldly State which being distributed and done good withall in meat and drinke offerings this the Apostle calleth a sacrifice wherewith GOD is well pleased
leave it all naked and bare nor fruits at all and for feare of teaching a proud teach a fruit-lesse repentance Well though not so compared not this way yet must we have fructus dignos How worthy thee referred whither As worthy as the possibilitie of our Nature will reach to as 〈◊〉 soile will bear or hath ever yeilded as the Saints and Servants of GOD are reported to have brought forth in former ages what say you to that 〈◊〉 Thâ—â— indeed were somewhat worth if it might be had They they have beâ—ome a Psal. 119.83 like 〈◊〉 in the smoake b 109.14 their knees have growen weake through fasting they have c 6.7 all to wâ—â—◠〈◊〉 pillâ—â—es with their teares they have d Luk. 19.8 restored bâ—ibes and that four-fold given in almes at once halfe of all that ever they had This were indeed somewhat worth But of this I doubt our worthinesse wil be found short Or rather I doubt not I dare not put it upon this dignos neither And yet were there in us any portion of that heroïcall free spirit of that Christian magnanimitie that was in the Fathers of our faith The Apostle beares them witnesse that to their powers 2. Cor. 8.3 nay and beyond their powers they shewed themselves willing any never so poore fruite would not content us But we neither to our power nor a great deale short of iâ— endevour our selves any never so sleight and slender will serve us well enough I wonder what we thinke Doe we thinke to post GOD of with any it skills not what fruite with wind-falls with woorm-eaten stuffe Esai's sowre grapes Esa. 5.2 Ierem. 24. â— Ieremie's rotten figgs Nothing comes amisse Hold we Him in so vile accompt as any is good enough for Him it is well with Him if he gett any Malachi tells us otherwise Mal. 1.8 That He holds it in great scorne bidds us Goe offer such fruict to our Prince and see if he will take it well Zacharie tells us so likewise Zac. 11.13 A goodly price saith he they value me at Goodly fruict is it not they present me with Nay sure we must have dignos too Some worth there would be Is there any other way to take our dignos by Compared with the Iustice of GOD Not so Nor with the great Heroës of our nature Not so neither Nor indeed are they said worthy of either of these but how Only fruits worthy of repentance that is such as may well beseeme persons as be truly penitent Referred not to ought but to repentance it selfe Laying by sinne as it is an aversion from an infinite good For so it is infinite admitts no measure or degree but considering it as it is a conversion to the creature and that more or lesse so it falls within compasse of more or lesse worthy Say I this of my selfe Levit 5 1â— Saith not GOD's Law the same secundùm mensuram aestimationemque delicti and pro mensurâ peccati Is it not a clause there Deut. 25.2 Rom. 12.6 repeated more then once If there be a measure of the one so is there of the other If an analogie of faith of repentance too why not And to that we to apply our selves in the magis or minus dignos of our fruits This is once Repentance may be too much one may goe too farr in it That wil be graunted I know And if too much then too little and we may fall too short the other way that I am sure of Which part we should offend on to choose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will soone teach us that it would be home rather with the more then with the lesse In the Corinthâ—an's case there it was too much 2. Cor. 2.7 he was in danger to be swallowed up with sorrow In Miriam's case againe Num. 12.15 it was too little For though she were right paenitent for her folly committed yet because the qualitie of her offense required a larger and more worthy repentance she was shutt out of the host yet seven daies longer and then and not before received to pardon If there be an ultra and a citra then is there a tenus If too much and too little then is there a sufficit enough And that is the dignos we seeke for But who shall tell us this tenus what it is Who shall say Sufficit I thinke it is not best to say it to our selves It is not safe that We are like enough to give eare to propitius esto tibi to spare and favour our selves and to thinke that worthy Matt. 16.23 that is not to dismisse the matter with a doe no more so never to follow it to sentence Or if we doe to reprive our selves and stay the execution It hath been held no way safe for us to make our owne assessment and as safe a way as could be would ever be taken for the soule Better some other body doe it and who shall that other body be In the Law every man was not left to himselfe The offering for sinne which was to them a fruict of repentance it was rated ever ever taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Priest Levit 5.18 According to his ordering so it went he made the estimate how much was enough what would serve And heer now in Saint Iohn's time which was the intervall or passage as it were between the Law and the Gospell at the baptisme of Iohn they knew not what to do they were not so well skilled to Saint Iohn they come Luc. 3.10.12.14 with their quid faciemus What shall we do And what shall we do All three one after another the Publicans the Souldiers the Commoâ— sort and they had all their answers severally One answere served not all Severall kindes of sinne require severall sorts of fruite And under the Gospell there we see for the Corinthian Saint Paul said sâ—fficit viro huic 2. Cor. 2.6 This 〈◊〉 be though this shall serve his conscience mâ—y be quiet I restore him to the Churches peace And the Canons poenitentiall which were made in the times under persecution the very best times of the Church lay forth plainly what is to be followed and observed in this kinde And sure I take it to be an error to be added to the former to thinke the fruits of repentance and the worth of them to be a matter any common man can skill of well enough needs never aske Saint Iohn or Saint Paule what he should doe knowes what he should do as well as Saint Paul or Saint Iohn either And that it is not rather a matter wherein we need the counseile and direction of such as are professed that way Truely it is neither the least nor the last part of our learning to be hable to give answere and direction in this point But therefore laid aside and neglected by us because not sought after by you Therefore not studied
once That is that we not only dye to sinne and live to GOD but dye and live as He did that is once for all which is an utter abandoning once of sinn's dominion and a continuall constant persisting in a good course once begoon Sinn 's dominion it languisheth sometimes in us and falleth haply into a 〈◊〉 but it dyeth not quite once for all Grace lifteth up the eye and looketh up a little and giveth some signe of life but never perfectly reviveth O that â—nce we might come to this No more deaths no more resurrections but one that we might â—nce make an end of our daily continuall recidivations to which we are so subiect and once get past these pangs and qualmes of godlinesse this righteousnesse like the morning cloud which is all we performe that we might grow habituate in grace radicati fundati rooted and founded in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steddie Ephes. 3.17 1. Cor. 15. vlt. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never to be remooved that so we might enter into and passe a good accompt of this our Similiter vos â— The Discharge and meanes of it Iâ— Iesus Christ our Lord. And thus are we come to the foot of our accompt which is our Onus or Charge Now we must thinke of our discharge to goe about it which maketh the last words no lesse necessarie for us to consider then all the rest For what is it in us or can we by our owne power and vertue make up this accompt We cannot saith the Apostle 2. Cor. 3.5 nay we cannot saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make accompt of any thing no not so much as of a good thought toward it as of our selves If any thinke otherwise let him but prove his owne strength a little what he can do he shall be so confounded in it as he shall change his minde saith Saint Augustine and see plainely the Apostle had reason to shut up all with In Christo Iesu Domino nostro otherwise our accompt will sticke in our hands Verily to raise a soule from the death of sinne is harder farr harder then to raise a dead bodie out of the dust of death Saint Augustine hath long since defined it that Marie Magdalen's resurrection in soule from her long lying dead in sinne was a greater miracle then her brother Lazaru's resurrection that had lyen foure daies in his grave If Lazarus lay dead before us we would never assay to raise him our selves we know we cannot doe it If we cannot raise Lazarus that is the easier of the twaine we shall never Marie Magdalen which is the harder by farre out of Him or without Him that raised them both But as out of Christ or without Christ we can doe nothing toward this accompt Not accomplish or bring to perfection but not do not any great or notable summe of it Ioh. 15.5 but nothing at all as saith Saint Augustine upon Sine me nihil potestit facere So in Him and with Him enhabling us to it we can thinke good thoughts speake good words and doe good workes and dye to sinne and live to GOD and all Omnia possum saith the Apostle Phil. 4.13 And enable us He will and can as not onely having passed the resurrection but being the resurrection it selfe not onely had the effect of it in himselfe but being the cause of it to us So He saith himselfe I am the resurrection Ioh. 11.25 and the life the resurrection to them that are dead in sinne to raise them from it and the life to them that live vnto GOD to preserve them in it Where beside the two former 1 the Article of the resurrection which we are to know 2 and the Example of the resurrection which we are to be like we come to the notice of a third thing even a vertue or power flowing from Christ's resurrection whereby we are made able to expresse our Similiter vos and to passe this our accompt of dying to sinne and living to GOD. It is in plaine words called by the Apostle himselfe virtus resurrectionis Phil. 3.10 the vertue of CHRIST 's resurrection issuing from it to us and he praieth that as he had a faith of the former so he may have a feeling of this and as of them he had a contemplative so he may of this have an experimentall knowledge This enhabling vertue proceedeth from Christ's resurrection For never let us thinke that if in the daies of His flesh there went vertue out from even the verie edge of his garment Luk. 8.46 to doe great cures as in the case of the woman with the bloudie issue we reade but that from His owne selfe and from those two most principall and powerfull actions of His owne selfe his 1 death and 2 resurrection there issueth a divine power from His death a power working on the old man or flesh to mortifie it from His resurrection a power working on the new man the Spirit to quicken it A power hable to râ—ll backe any stone of an evill custome lye it never so heavy on us a power hable to drie up any issue though it have runne upon us twelve yeare long And this power is nothing els but that divine qualitie of grace which we receive from Him 2. Cor. 6.1 Receive it from Him we doe certainely onely let us pray and 〈◊〉 ouâ— selâ—es that we receive it not in vaine the Holy Ghost by waies to flesh 〈…〉 vnknowne inspiring it as a breath distilling it as a dew deriving it as a secret inflâ—ence into the soule For if Philosophie grant an invisible operation in us to the câ—lestiall bodies much better may we yeeld it to His aeternall Spirit whereby 〈◊〉 a vertue or breath may proceed from it and be received of us Which breath or Spirit is drawen in by Prayer and such other exercises of devotion on our parts and on GOD 's part breathed in by and with the Word well therefore termed by the Apostle the Word of grace And I may safely say it Act. 20.32 with good warrant from those words especially and chiefly which as He himselfe saith of them are Spirit and Life even those words which ioyned to the element Ioh. 6.63 make the blessed Sacrament There was good proofe made of it this day All the way did He preach to them even till they came to Emmaus and their hearts were whot within them which was a good signe but their eyes were not opened but at the breaking of bread Luk. 24.31 and then they were That is the best and surest sense we know and therefore most to be accompted of There we tast and there we see Tast and see how gratious the Lord is Psal. 34.8 1. Cor. 12.18 Heb 13.9 Heb 9.14 There we are made to drinke of the Spirit There our hearts are strengthened and stablished with grace There is the bloud which shall purge our consciences from dead
CHRIST was the utter making it void So Iudgement was entred and an Act made CHRIST should be restored to life And because He came not for Himself but for us and in our name and stead did represent us and so we virtually in Him by His restoring we also were restored By the rule si Primitae tota conspersio sic as the First fruicts go Rom. 11.16 so goeth the whole lumpe as the Roote the branches And thus we have gotten life againe of mankind by passing this Act of Restitution whereby we have hope to be restored to life But life is a terme of latitude and admitteth a broad difference which it behooveth us much that we know Two lives there be In the holy Tongue the word which signifieth life is of the duall number to shew us there is a dualitie of lives that two there be and that we to have an eye to both It will helpe us to understand our Text. For all restored to life All to one not all to both The Apostle doth after at the 44 Verse expressly name them both 1 One a Naturall life or life by the living soule The other â— a Spirituall life or life by the quickening Spirit Of these two Adam at the time of his fall had the first of a living soule was seised of it and of him all mankind Christ and we all receive that life But the other the Spirituall which is the life cheifly to be accompted of that he then had not not actually Onely a possibilitie he had if he had held him in obedience and walked with GOD to have been translated to that other life For cleer it is the life which Angells now live with GOD and which we have hope and promise to live with Him Luc. 20.36 after our restoring when we shall be aequall to the Angells that life Adam at the time of his fall was not possessed of Now Adam by his fall fell from both forfeited both estates Not onely that he had in reversion by not fullfilling the conditions but even that he had in esse too For even on that also did Death seise after Et mortuus est CHRIST in his restitution to all the sonnes of Adam to all our whole nature restoreth the former therefore all have interest all shall partake that life What Adam actually had we shall actually have we shall all be restored To repaire our nature He came and repaire it He did all is given againe really that in Adam really we lost touching Nature So that by his fall no detriment at all that way The other the second that He restoreth too but not promiscuè as the former to all Why for Adam was never seised of it performed not that whereunto the possibilitie was annexed and so had in it but a defeicible estate But then by His speciall grace by a second peculiar act He hath enabled us to atteine the second estate also which Adam had onely a reversion of and lost by breaking of the condition whereto it was limited And so to this second restored so many as to vse the Apostle's words in the next verse are in Him that is so many as are not only of that masse or lump whereof Adam was the first fruits for they are interessed in the former onely but that are besides of the nova conspersio whereof CHRIST is the Primitiae a Ioh. 1.12 They that beleeve in Him saith Saint Iohn them He hath enabled b Ioh. 20.17 to them He hath given power to become the sonnes of GOD to whom therefore He saith this day rising Vado ad Patrem vestrum In which respect the Apostle calleth Him c Rom. 8.29 Primogenitum inter multos fratres Or to make the comparison even to those that are to speake but as d Esay 8. â—â— Esay speaketh of them His children Behold I and the the children GOD hath given me The terme He vseth Himselfe to them after His resurrection and calleth them Children And they as His familie take denomination of Him Christians of CHRIST Of these two lives the first we need take no thought for It shall be of all the vnjust as well as the iust The life of the living soule shall be to all restored All our thought is to be for the later how to have our part in that supernaturall life for that is indeed to be restored to life For the former though it carie the name of life yet it may well be disputed and is Whether it be rather a death then a life or a life then a death A life it is and not a life for it hath no living thing in it A death it is and not a death for it is an immortall death But most certaine it is call it life if you will they that shall live that life shall wish for death rather then it and this is the miserie not have their wish for death shall flie from them Out of this double life and double restoring there grow two Resurrections in the world to come set downe by our SAVIOVR in expresse termes Ioh. 5. â—9 Though both be to life yet 1 that is called condemnation to judgement and 2 this onely Heb. 11.35 to life Of these the Apostle calleth one the better resurrection the better beyond all comparison To atteine this then we bend all our endeavours that seeing the other will come of it selfe without taking any thought for it at all we may make sure of this To compasse that then we must be in CHRIST So it is in the next verse To all but to every one in order CHRIST first the first fruits and then they that be in Him Now He is in us by our flesh and we in Him by His Spirit and it standeth with good reason they that be restored to life should be restored to the Spirit For the Spirit is the cause of all life but specially of the Spirituall life which we seeke for His Spirit then we must possesse our selves of and we must doe that heere for it is but one and the same Spirit that raiseth our soules heere from the death of Sinne Rom. 8.11 and the same that shall raise our bodies there from the dust of death Of which Spirit there is first fruits to reteine the words of the Text and a fullnesse But the fullnesse in this life we shall never atteine Our highest degree heer is but to be of the number whereof he was that said Et nos habentes primitias Spiritus Rom. 8 23. These first fruits we first receive in our Baptisme which is to us Tit. 3.5 our Laver of regeneration and of our renewing by the holy Spirit where we are made and consecrate Primitiae Heb. 12.1 But as we need be restored to life so I doubt had we need to be restored to the Spirit too We are at many losses of it by this sinne that cleaveth so faâ—t to us I doubt it is with us as
raised thence To Him that is hable to do that fourty sixe houres are as good as fourty sixe yeares all one Nay even fourty sixe minutes but that it was held fitt He should lye longer in His grave then so that there might be the surer certeinty of His death Otherwise yeares daies or minutes to Him are all alike The Signe is in both but to say truth in Excitabo rather then in the three daies For to the power of Excitabo Nullum tempus occurrit Why three But why three daies iust Neither more nor lesse Because elswhere He saith No other time but Iona's that should serve Him No other then Mose's time fourtie daies in His fasting No other then IONA's time three in His rising Content to keepe time with His Prophetts before him Far from the humour of some that must varie no remedie If Ionas three they must foure or three and a halfe at least If Moses fourtie they must be a day under or â—ver have a number have a tricke by themselves beyond others still Els all is nothing worth Far from them I say and to make us farr from them by His example to keepe us to that which others before us have well and orderly kept b Excitavit the doing Now to the excitavit of this Excitabo Thus He said it should be Et fuit sic and so it was He would raise it dixit And He did raise it factum est His dissolution lasted no longer then His limitation before hand set That was not post tres but in tribus not after but within the compasse of three daies And He came within His time For this is but the third day and this day by breake of day was this Temple up againe a Our duty upon these To reiâ—ice This then being the day not onely of Excitabo but of Excitavit illud of the setting it up accordingly we this day to celebrate the Encaenia or new dedicating of this Temple A dedication was ever a Feast of Ioy and that great Ioy. Every Towne had their Wake in memorie of the dedicating of their Church That we then hold it as a Feast of ioy that we be glad on it as glad nay more glad to see it up againe this day thâ—n the third day since we were sorry to see it downe in the dust To Solvite downe with it Edom's cry belongs Ieremie's Lamentation to Excitabo this dayes worke Zacharie's ioyfull shout or acclamation Gratiam Gratiae grace upon grace and ioy upon ioy Zach. 4.7 and thanks upon thankes Grace Ioy and thankes with an Emphasis for it is now illud with an Emphasis indeed For our good Rom. 3.2 By Solvite But our ioy will quickly quaile if we no good by it I aske then what is all this to us And I answere with the Apostle Multum per omnem modum 1. For first this Solvite of His is a Solvite to us a loosing us not onely from our sinns the câ—rds of our sinnes heer Prov. 5 22. Iud. 6. as Salomon calls them but the chaines the everlasting chaines of darkenesse and of hell there due to them and to us for them By excitabo 2. Then this excitabo is not to end in Him What we beleeve He did for that Temple of His Bodie naturall the same we faithfully trust He will do for another Temple the Temple of His Bodie mysticall For it is mysticall as much as for His naturall for whose sake He gave Hiâ— naturall Bodie thus to be dissolved Of which mysticall Bodie we are parts and the whole cannot be without his parts Every of us membâ—rs of this Bodie for his part Every one living stones of this spirituall Temple Dissipentur illa restaurabit denuò saith Origen scattered we may be He will gather us againe loosed He will knitt us fall downe and die He will set us togither and set us up againe After two daies He will revive us and in the third day raise us Hos. 6.2 And we shall live in His sight saith the prophet Hosea of us all And this is to us all matter of great Ioy. For to this Solvite in the end we must all come Statutum est hominibus Heb 9.27 There is an Act passed for the dissolution of these our earthly tabernacles Loosed they shal be Spirit from flesh Flesh from bone each bone from other No avoyding it All our care to be this how to come to a good excitabo b Our morall duty Good I say for excitabo we shall never need to take thought for we shall come to that whither we care for it or no. But to a good Excitabo such a one as He as CHRIST as this Temple is come to that is to a joyfull resurrection as we call it That is worth our care For in the end that wil be worth all That shall we come to if we can take order that while we be heer To make our bodies Tâ—mples before we goe hence our bodies we get them Templified as I may say procure they be framed after the similitude of a Temple this Temple in the Text For if it be Solvite Templum at the dissolution a Temple a Temple it will rise againe there is no doubt of that Our bodies as we use the matter many of us are farr from Temples rather Prostibula then Templa brothel-houses brokers shopps wine-caskes or I wote not what rather then Temples Or if Temples Temples the wrong way of Ceres Bacchus Venus or to keepe the scripture phrase of Camos Ashtaroth Baalpeor and not Domus Patris mei as this heer He speakes of But if this be the fruict of our life and we have no other but this to fill and farce our bodies to make them shrines of pride and to mainteyne them in this excesse to make a money-change of all besides Common wealth Church and all I know not well what to say to it I doubt at their rising they will rather make blockes for hell fire then be made Pillars in the Temple of GOD Apoc. 3.12 Heb. 9.11 in the holy places made without hands Otherwise if they prove to Temples heer let no man doubt then let them be loosed when or how they will He that raised this Temple so they be Temples will raise them likewise and that to the same glorious estate Himselfe was raised to A course then must be taken that while we are heer we doe Solvere Templa haec The morall solvite of them dissolve these Temples of Camos and Ashtaroth and upon the dissolution of them we raise them up very Temples to the true and living GOD That we downe with Bethaven this house or shop of vanitie as by nature they are and up with Bethel God's house as by grace they may be For a Solvite and an excitabo we are to passe heer in this life and this The morall Excitabo Apoc. 20.6 this excitabo is the first
away tel me where thou hast layd Him and I will fetch Him Him Him and Him and never names Him or tells who He is This is Solaecismus amoris an irregular speech but love's owne dialect Him is enough with love who knowes not who that is It supposes every body all the world bound to take notice of Him whom we looke for onely by saying Him though we never tell His name nor say a word more Amor quem ipse cogitat neminem putans ignorare The other is in her ego tollam If he would tell her where he had layd Him she would goe fetch Him that she would Alas poore woman she was not hable to lift Him There are more then one or two either allowed to the carrying of a corps Aâ— for His it had more then an hundred pound weight of myrrhe and other odours upon it beside the poise of a dead body Ioh. 9.39 She could not doe it Well yet she would doe it though O mulier non mulier saith Origen for ego tollam seemes rather the speech of a Porter or of some lustie strong fellow at least then of a silly weake woman But love makes women more then women at least it makes them have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the courage above the strength farr Never measures her own forces no burden too heavie no aâ—â—ay too hard for love nihil crubescit nisi nomen difficultatis and is not ashamed of any thing but that any thing should be too hard or too heavie for it Affectus sine mensurâ virium propriarum Both these argue dilexit multùm And so now you have the full number of ten VER 16. IESVS saith to her Marie She turned her selfe and said to Him Rabboni that is to say Master Now magnes amoris amor Nothing so allures so drawes love to it Christ's second speech as doth love it selfe In CHRIST specially and in such in whom the same minde is For when her Lord saw there was no taking away His taking away from her all was in vaine neither men nor Angels nor Himselfe so long as He kept Himselfe Gardiner could get any thing of her but her Lord was gone He was taken away and that for the want of IESVS nothing but IESVS could yield her any comfort He is no longer hable to containe but even discloses Himselfe And discloses Himselfe by His voice For it should seeme before with His shape He had changed that also But now He speakes to her in His knowen voice in the wonted accent of it does but name her name Marie no more and that was enough That was as much to say Recognâ—sce à quo recognosceris she would at least take notice of Him Augustine that shewed He was no stranger by calling her by her name For whom we call by their names we take particular notice of So GOD sayes to Moses Te autem cognovi de nomine Exod. 33.17 Thou hast found grace in my sight and I know thee by thy name As GOD Moses So Christ Marie Magdalen And this indeed is the right way to know Christ to be knowen of Him first Gal. 4.9 the Apostle saith Now we have knowen GOD and then correcteth himselfe or rather have beene knowen of GOD. For till He know us we shall never know Him aright And now loe Christ is found found alive that was sought dead A cloud may be so thick we shall not see the Sunne through it The Sunne must scatter that cloud and then we may Heer is an example of it It is strange a thicke cloud of heavinesse had so covered her as see Him she could not through it this one word these two syllables Marie from His mouth scatters it all No sooner had His voice sounded in her eares but it drives away all the mist dries up her teares lightens her eyes that she knew Him straight and answeres Him with her wonted salutation Rabboni If it had lien in her power to have raised Him from the dead Her answer she would not have failed but done it I dare say Now it is done to her hands And with this all is turned out and in A new world now Away with sustulerunt His taking away is taken away quite For if His taking away were her sorrow Contrariorum contraria consequentia Si de sublato ploravit de suscitato exultavit we may be sure If sad for His death for His taking away then glad for His rising Augustine for His restoring againe Surely if she would have been glad but to have found but His dead body now she finds it and Him alive what was her joy how great may we think So that by this she saw Quid ploras was not asked her for nought that it was no impertinent question as it fell out Well now He that was thought lost is found againe and found not as He was sought for not a dead body but a living soule nay a quickening Spirit then And that might Mary Magdalen well say He shewed it 2. Cor. 15.45 for He quickned her and her Spirits that were as good as dead You thought you should have come to CHRIST 's Resurrection to day and so you do But not to His alone but even to Mary Magdalen's resurrection too For in very deed a kind of resurrection it was was wrought in her revived as it were and raised from a dead and drooping to a lively and cheerefull estate The Gardiner had done his part made her all greene on the suddaine And all this by a word of His mouth Such power is there in every word of His so easily are they called whom CHRIST will but speake to But by this we see when He would be made knowne to her after His rising He did choose to be made knowne by the eare rather then by the eye By hearing rather then by appearing Opens her eares first and her eyes after Her eyes were holden till her eares were opened 〈◊〉 14. â—6 Psal. 40.6 comes aures 〈◊〉 aperâ—â—sti mihi and that opens them With the Philosophers hearing is the sense of wisedome With us in divinitie it is the sense of faith So most 〈◊〉 CHRIST is the Word hearing then that sense is CHRIST 's sense vice quam visu more proper to the Word So sicut audivimus goes before Psal. 48.8 and then sic vidimus comes after In matters of faith the eare goes first ever and is of more use and to be trusted before the eye For in many caseâ— faitâ—h 〈…〉 sight faileth Psal. 95.7 Tâ—eir 〈◊〉 a good 〈◊〉 to come to the knowledge of Christ by Hodiè si vocem to heaâ—e 〈◊〉 voice Howbeit it is not the onely way There is another way to take noticâ— of Him by besâ—â—s and we to take notice of it On this very day we have them both Foâ— twisâ— this day came Christ unknowne first and then knowen after To Marie Magdalen heer and to them at Emmaus Luc.
in us it is so by the power of CHRIST 's death and thither to be referred properly And whatsoever good is revived or brought againe anew from us it is all from the vertue of CHRIST 's rising againe All do rise all are raised thence The same power that did create at first the same it is that makes a new creature The same power that raised Lazarus the brother from his grave of stone the same raised Marie Magdalene the sister from her grave of Sinne. From one and the same power both Which keepeth this methode Worketh first to the raising of the soule from the death of sinne and after in the due time to the raising of the body from the dust of death Els what hath the Apostle said all this while Now this power is inhaerent in the Spirit as the proper subject of it even the aeternall Spirit whereby CHRIST offered himselfe first unto GOD and after raised himselfe from the dead Now as in the texture of the naturall body ever there goes the Spirit with the blood ever with a veine the vessell of the one there runnes along an arterie the vessell of the other So is it in CHRIST His blood and his Spirit alwaies goe together In the Spirit is the power in the power virtually every good work it produceth which it was ordeined for If we get the Spirit we cannot faile of the power And the Spirit that ever goes with the blood which never is without it This carries us now to the blood The very shedding whereof upon the Crosse primùm ante omnia was the nature of a price A price first of our ransome from death due to our sinne through that His satisfaction A price againe of the purchase He made for us through the value of His merit which by His Testament is by Him passed over to us Now then His blood after it had by the very powring it out wrought these two effects it ranne not wast but divided into two streames T it 3.5 1. One into the Laver of the new birth our Baptisme applied to us outwardly to take away the spotts of our sinne Luk. 22.20 2. The other into the Cup of the New Testament in His blood which inwardly administred serveth as to purge and cleanse the conscience from dead workes Chap. 9.14 that so live works may grow up in the place So to endue us with the Spirit that shall enhable us with the power to bring them forth Haec sunt Ecclesiae gemina Sacramenta these are not two of the Sacraments but the two twin-Sacraments of the Church saith S. Augustine And with us there are two Rules 1. One Quicquid sacrificio offertur Sacramento confertur what the Sacrifice offereth that the Sacrament obteineth 2. The other Quicquid Testamento legatur Sacramento dispensatur What the Testament bequeatheth that is dispensed in the holy Mysteries To draw to an end If this power be in the Spirit and the blood be the vehiculum of the Spirit How may we partake this blood It shall be offered you streight in the Cup of blessing which we blesse in His name For is not the Cup of blessing which we blesse the Communion of the blood of CHRIST saith S. Paul 1. Cor. 10.16 Is there any doubt of that In which blood of CHRIST is the Spirit of Christ. In which Spirit is all Spirituall power and namely this power that frameth us fit to the workes of the Spirit Which Spirit we are all made there to drinke of And what time shall we doe this What time is best What time better then that day in which it first shewed forth the force and power it had in making peace in bringing back CHRIST that brought peace back with Him that made the Testament that sealed it with his blood that died upon it that it might stand firme for ever All which were as upon this day This day then somewhat would be done somewhat more then ordinarie more then every day Let every day befor every good worke to doe His will But this day to doe something more then so something that may be well pleasing in His sight So it will be kindly So we shall keepe the degrees in the Text So we shall give proofe that we have our part and fellowship in CHRIST in CHRIST 's resurrection in the vertue of CHRIST 's resurrection Grace rising in us workes of grace rising from it That so there may be a resurrection of vertue and good workes at CHRIST 's resurrection That as there is a reviving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth when all and every herbs and flowers and brought againe from the dead So among men good workes may come up too that we be not found fruitlesse at our bringing backe from the dead in the great Resurrection But have our parts as heere now in the blood so there then in the Testament and the Legacies thereof which are glorie joy and blisse for ever and ever Printed for RICHARD BADGER SERMONS OF THE SENDING OF the Holy Ghost PREACHED VPON VVhit-Sunday A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the VIII of June A. D. MDCVI being WHIT-SVNDAY Acts CHAP. II. VER I. II. III. IV. And when the Day of Pentecost was come or when the fifty daies were fulfilled they were all with one accord in one place And there came sodeinly from heaven the sound of a mighty Winde and it filled the place where they sate And there appeared tongues cloven as they had beene of fire and sate upon each of them And they were all filled with the Holy Ghost they began to speake with other tongues as the Spirit gave them utterance WE are this day beside our weekly due of the Sabboth to renew and to celebrate the yearely memorie of the sending downe the Holy Ghost One of the Magnalia Dei as they be termed after in the XI Verse One of the great and wonderfull Benefitts of GOD Indeed Ver 11. a Benefit so great and so wonderfull as there were not tongues enough upon earth to celebrate it withall but there were faine to be more sent from heaven to help to sound it out throughly Even a new supply of tongues from heaven For all the tongues in earth were not sufficient to magnifye GOD for his goodnesse in sending downe to men the gift of the HOLY GHOST This we may make a severall benefit by it selfe from those of CHRIST 's And so the Apostle seemeth to doe Gal. 4.4.4.6 Gal. 4. First GOD sent His Sonne in one verse and then after GOD sent the Spirit of His Sonne in another Or we may hold our continuation still and make this the last of CHRIST 's Benefitts For Ascendit in altum is not the last there is one still remaining which is Dona dedit hominibus Psal. 68.18 And that is this daye 's peculiar wherein were given to men many and manyfold both graces and gifts and all in one gift
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
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
to teach them now or frame their manners they were now to be put in heart The Spirit of truth or holinesse would have done them small pleasure It was comfort they wanted a Comforter to them was worth all Many good blessings come to us by the Holy Ghost's comming and the Spirit in any forme of truth or holinesse or what ye will by all meanes worthy to be received even all His gifts but a gift in season goes beyond all carrieth away the name from all the rest Every gift then in his time When troubled with erroneous opinions then the Spirit of truth when assaulted with tentations then the Spirit of holinesse but when appressed with feare or sorrow then is the time of the Holy Ghost the Comforter Sorrow doth chill and make the spirits congele therefore he appeareth in fire to give them warmth and in a tongue the instrument of comfort by ministring a word in due season and cloven that it might meet with dismayes of all sorts and comfort them against all And so did it and that apparantly For immediatly upon the receiving it they were thought to be full of new wine That was but an error but so comforted they were as before being exceeding fearfull they grew exceeding full of courage and Spirit so as Act 5.41 even when they were scourged piteously ibant gaudentes they went away not patiently induring but even sensibly rejoycing not as men evill entreated but as persons dignified having gott a new dignitie to be compted worthy to suffer for CHRIST 's Name 6 Another Comforter A Comforter then and two things are added 1 Alium and 2 qui manebit in aeternum Another Comforter and 3 that shall abide with them for ever Both which are verified of Him even in regard of CHRIST but much more in regard of other earthly fleshly worldly comforts and Comforters whatsoever Another which word presupposes one besides so that two there be 3One they have already and now another they shall have which is no evill newes For thus in stead of a single they find a double comfort But both they needed This setts us on worke to find the first and we shall not need to seek farr for Him Speake to them of a Comforter and they understood it not but of CHRIST all their comfort in Him lose Him and lose all Indeed CHRIST was one was and is still 1. Ioh. 2.1 And the very terme of Paracletus is given Him by S. Iohn and though it there be turned an Advocate upon good reason yet the word is the same in both CHRIST had been their Comforter while He was their Bridegroom and they the children of the Bride-chamber Mat. 9.15 But expedient it was He should go for expedient it was they had one in heaven and expedient withall they had one in earth and so another in His stead For the first even now absent He is our Comforter still that way we named right now that is our Advocate to appeare for us before GOD there to answer the slanderous allegations of him that is the accuser of us and our brethren Apoc. 12 10. And a comfort it is and a great Comfort to have a good Advocate there in our absence For then we be sure our cause shall take no harme 2· Ioh. 5.45 But secondly If as an Advocate He cannot defend us because the accusation oft falleth out to be true if MOSES accuse us too yet a second comfort there is that as a 〈◊〉 Priest for ever He is entered into the holy places made without hands Heb. 7.17.9.11 there by His â—â—â—ercession to make atonement for them as Sinners whose innocencie as an Advocate He cannot defend And to both these He addeth a third at the beginning of this Chapter That His leaving them is but to take up a place for them to be seised of it in their names whom He will certainely come againe and receive to it there to be for ever with Him Verse 2. And in the meane time He will take order we shall have supplie of another in absence of His body the supply of His Spirit That if we looke up we have a Comforter in heaven even Himselfe and if we looke downe we have a Comforter on earth His Spirit and so are at an anchor in both For as He doth in heaven for us So doth the Spirit on earth in us frame our petitions and make intercession for us with sighes that cannot be expressed And Rom. 8.25.26 Rom. 8.16 as CHRIST is our Witnesse in heaven so is the Spirit heere on earth witnessing with our Spirits that we pertaine to the adoption and are the children of GOD. Evermore in the midst of the sorrowes that are in our hearts with his comforts refreshing our soules Yet not filling them with false comforts but as Christ's Advocate heere on earth soliciting us daily and calling upon us to looke to His Commandements and keepe them wherein standeth much of our comfort even in the testimonie of a good conscience And thus these two this one and this other this second and that first yield plentifull supplie to all our wants A second note of difference is in the tenure they shall have of this other 7 To abide foâ— ever that He shall stay with them still which of Christ they had not For this is the gâ—iefe when we have one that is our comfort that we cannot hold Him and this their feare that when they have another still they shall be changing and never at any certainty Christ as man they could not keepe Given He was by the Father but given for terme of yeares that terme expired He was to returne Therefore his abode is Chap. 1. ver 14. expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting up of a Tent or Tabernacle to be taken downe againe and removed within a short time No dwelling of continuance But the HOLY GHOST shall continue with us still and therefore He is allowed a Temple which is permanent and never to be taken downe We have in Him 1. Cor. 3.16.6.19 a state of perpetuitie to our endlesse comfort Howbeit it may well be thought Alium and manebit in aeternum are not put so much for Christ to make a difference from Him as for these same other terrenae consolatiunculae petie poore comforts and solaces of the world which GOD hath given us and we may use but we must looke after Paracletum alium another and another manner Comforter when all is done For of these it may be we shall feele some comfort while we be in health and meetly good estate and in case not much to need it But let us come into their cases heere the heart troubled the minde oppressed the Spirit wounded and then what earthly thing will there be can minister any sound comfort to us It will not be we must needs seeke for this Paracletum alium heere at any hand What speake I of the
too Gal. 4.6 〈◊〉 from them and not by way of generation That is Christ's proper 6. Breath-wise 〈◊〉 termed the Onely begotten and so none but He but by way of Emitte 〈◊〉 Emission sending it forth Psa. 104.30 that is out of the very body of the word Spirit 〈◊〉 or breathing One breathing yet from both even as the breath which 〈◊〉 the name and resemblance of it is one yet from both the nostthrills in the 〈◊〉 naturall All these are expressed or implied in our Baptisme And now lastly to returne 〈◊〉 to our purpose proceeds from them to come to us is breathed from them to 〈◊〉 Sent by them to be given us Per Spiritum sanctum qui datus est nobis 〈◊〉 the Holy Ghost which is given us given to receive and so to be received of us Rom. 5.5 〈…〉 openeth the way and maketh the passage over to the second question si 〈◊〉 Have ye received And so as we see the two parts follow well and kindly 〈…〉 the other For this now is the last thing to be heard of Him that it is not 〈…〉 to heare of Him but that we are to receive Him also and to give account 〈◊〉 Paul that we have so done â—hen we have now cleered the first question at our Baptisme and have heard 〈◊〉 such a one there is 2. And that He is GOD. 3. GOD in unitie of name 4. Yet 〈…〉 distinct and distinct as a person by Himselfe 5. A person by Himselfe yet 〈◊〉 Himselfe but proceeding 6. Proceeding from both Persons that stand before 〈◊〉 the Father and the Sonne 7. And that breath-wise And so we have done 〈…〉 But yet we have not done though For the other question must be 〈…〉 no remedie it imports us For as good not heare of Him at all as heare 〈…〉 Him 〈◊〉 then I come Si recepistis Have ye received the Holy Ghost II. The second part Wherein 〈…〉 points 1. That we are lyable to this question and to the affirmative part 〈…〉 and so are bound to receive Him For so si presuppsoeth 2. If 〈…〉 how to know it 3. If we have not how to compasse it 〈…〉 〈…〉 we may esteeme by this that S. 〈…〉 his 〈…〉 at the first as the most needfull point Two thing◠〈…〉 we must Secondly that it must be 〈…〉 〈…〉 〈…〉 any Spirit or receive at all May we not out of our selves 〈…〉 our â—urnes No For holy we must be if ever we sâ—â—ll rest 〈…〉 for Heb. â—â— â—4 without hâ—linesse none shall over see GOD. But holy we cannot be 〈…〉 or acquisite There is none such in all morall Philosophie 〈…〉 sâ—ith by illumination so have we our holinesse by inspiratiâ—◠〈…〉 both 〈◊〉 without 〈…〉 Philosophers came and so Christians may but that will not serve 〈…〉 furtheâ— Our habits acquisite will lift us no further then they did the 〈…〉 no further then the place where they grow that is earth and nature 〈…〉 câ—â—not worke beyond their kind nothing can nor rise higher then their spring 〈◊〉 therefore Si habituâ—â—â— acquisistis but si Spiritum recepistis we must go by Of recâ—iâ—ing the Holy Ghost 〈◊〉 then why recepistis Spiritum Sanctum the Holy Ghost No receiving will serve but of him The reason is 〈◊〉 nothing heer below that we seek but to heaven we aspire Then is to heaven we shall somthing from heaven must thither exalt us If Partakers of the divine nature 2. Pet. 1.4 we hope to be as great and pretious promises we have that we shal be that can be no otherwise then by receiving one in whom the divine nature is He being received imparts it to us and so makes us Consortes divinae naturae and that is the Holy Ghost For as an absoluâ—e â—ecessity there is that we receive the Spirit els can we not live the life of 〈◊〉 so no lesse absolute that we receive the holy Spirit els can we not live the life of 〈◊〉 and so â—onsequently never come to the life of glorie Recepistis Spiritum gives the life â—â—turall Recepistis Spiritum Sanctum gives the life spirituall 1. Cor. 1â— 45 1. There holdeth a correspondence between the naturall and the spirituall The same way the 〈◊〉 as made in the beginning by the Spirit mooving upon the waters of the dâ—ep the very same was the world new made the Christian world or Church by the sâ—me Spirit mooving on the waters of baptisme 2. And 〈◊〉 how in the first ADAM we come to this present life by sending the breath of life into our bodies So in the second come we to our hold in the other life by sending the Holy Ghost into our soules 3. By that Spirit which CHRIST was conceived by by the same Spirit the Christian also must be Not to be avoided absolutely necessarie all these it cannot be otherwise Another 〈◊〉 of His â—â—ceiving For a 2. Luke 11.24 the house will not stand emptie long One Spirit of other holy or unholy will enter and take 〈◊〉 up We see the greatest part of the 〈…〉 are entered upon and held some by the b Esa. 29.10 spirit of slumber that passe their â—ime â—s it were in a sleepe without any sense of GOD or religion at all Others by the c Esa. 19.14 spirit of giddinesse that reele to and fro and every yeare are of a new 〈◊〉 Others by d 1. Tim. 4.1 the spirit of error given over to beleeve lies through strong illusâ—â—â— And they that seeme to know the truth some with the e Luke 11.24 uncleane spirit some 〈…〉 f Iam. 4.5 or some such for they are many that a kind of necessitie there is to 〈…〉 and receive the good Spirit that some or other evill spirit from GOD 〈…〉 From which GOD deliver us A third 〈…〉 â—e receive Him for that with Him we shall receive what ever we 〈…〉 need 〈…〉 for our soule 's good And heer fall in all His Ofâ—iâ—es By Him g Tit. â— 6 we are regenerate at the first in our baptisme By Him after Heb. â— 2 conâ—â—rmed in the imposition of hands By Him after 1. Tim. 5 1â— renewed to repentance when we fall 〈◊〉 by a second imposition of hands By Him 〈…〉 taught all our life long that we 〈…〉 〈…〉 〈…〉 forget 〈…〉 stirred up in what we are dull 〈…〉 〈…〉 〈…〉 〈…〉 infirmities comforted in our heavinesse in a 〈…〉 day of 〈…〉 and â— râ—â—sed up againe in the last day Go all 〈…〉 our Baptisme to our very Resurrection and we cannot misse Him 〈…〉 we must 〈…〉 other side Si non recepistis without Him received receive what we will 〈…〉 good Receive the Word it is but r 2. Cor. 3.6 a killing letter receive 〈…〉 IOHN 's Baptisme but a s Gal. 4 9. barren element receive His flesh t Ioh. 6.63 it profiteth 〈…〉 CHRIST it will not do for u Rom. 8.9 Qui non
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
〈…〉 sealed by the HOLY GHOST Let them possesse 〈◊〉 And by this ye see 〈◊〉 gâ—eat â—â—aâ—ter both personall and reall depend upon this sâ—ale 〈…〉 us not to misse it What reckoning we now make of it how 〈…〉 The day will come if we had the whole world to give we would to be 〈…〉 this seale upon us 4. By whom yee â—re sealed 〈…〉 makes up all and without which nothing is authenticall is in the 〈…〉 â—â—posing of the Holy Ghost We are therefore of necessitie to passe His 〈◊〉 also that so all the Trinitie may co-operate and every Person have a hand 〈◊〉 woâ—ke of our Salvation I remember I have told you heertofore 〈…〉 without the Holy Ghost is as a deed without a seale as a Testatâ—r without an Exequutor It is so For all he hath done Redemption or no redeâ—ptiâ—n goeth by this seale all that CHRIST hath wrought for us by that the Holâ— Spirit doth worke in us And the Apostle as he saith heer He the partie by whom ye are sealed to the day of redemption So he might have added and without whom ye are left blanck for the day of destruction For by and from Him we have it and by and from any other we have it not And if it be not to be had from any other We may well thinke it excludeth our selves and our owne spirit There were I wote well in the heathen and may be in the Christian other good morall vertues But they will not serve to seale us against the dayâ—â—â—eer specified One may have them all and be never the neerer at the day of redempâ—iâ—n That which is then to stand us in stead let us not deceive our selves we spinne it not out of our selves as the Spider doth her webb It is of the nature of an aspiration or of an impression It is from without as breathing and as sealing is And it is the breath of this Spirit the Spirit of GOD and the print of His seale must doe this From without it commeth from the Spirit of GOD not our owne spirit That we phansie not we may have it some other way from our owne selves It is He that hath made us and not we our selves GOD the Father It is He that hath redeemed us and not we our selves GOD the SONNE and it is He that hath sealed us and not we our selves GOD the Holy Ghost That the whole glorie may redound to the blessed Trinitie and he that rejoyceth may rejoyce in the Lord. Then to end this point 1. There is a day in comming 2. A day of redemption to some it is and may prove so to us 3. To us it may if we be found sealed 4. Found sealed we cannot be but by the HOLY GHOST 's meanes we must be beholden to Him He keepes the seale He setts it to 5. To Him we shall be beholden and He will sett it to If we grieve Him not Why then this brings us directly to the duety Nolite contristari Grieve Him not II. The duty 1. Grieve not This Partiâ—â— whose favour may thus much stead us and that against a time we shall â—n much stooâ— in need of it what can we say or doe worthy of Him We no dâ—ubt will risâ— sâ—â—eight in our magnificall loftie style and say What Why worke Him all 〈◊〉 and jâ—â—ilee and all too little Sure it were so to be wished But heare you Into 〈◊〉 I would saith the Apostle we would but doe thus much for Him 〈◊〉 grieve Hiâ— Even at in â—nother place touching GOD 's Name we in our â—ising veine would sâ—y GOD 's Name What but glorifie it make it famous 〈◊〉 every where Ye sâ—y well saith He In the meane time I would His Name 〈◊〉 â—ot be evill spâ—ken â—f by 〈◊〉 meanes â— Tim. â— â— Let your latificat and glorificat alone and 〈…〉 Nolite contristari The Apostle pleads but for that that will content Him 〈…〉 He might no◠〈◊〉 that â—ill the other come 〈…〉 I trust he shall not faile of Non contristari We will never stand with 〈◊〉 this It is but a small matter this but even rationabile absequium Rom. 12.1 a 〈…〉 modestie rather a courtesie then a duty Not to grieve 〈…〉 grieve 1 Not any man Pro. 3 29· Why reason would saith Salomon we should not greeve any of 〈…〉 seeing they dwell by us and doe us no hurt But as I said not the 〈…〉 there be any wisedome nor the Good if there be either grace or good nature 〈◊〉 〈◊〉 â—owsoever we deale with men heere high or low 2 Not GOD. Es. 7.13 good or otherwise in 〈…〉 heed of offering it to GOD. Why saith Esay Is it not enough for 〈…〉 men but will ye greeve my Gold also Provoke we Him saith the Apostle 〈…〉 â—tronger then He As if he should say That were extreme folly 〈…〉 one stepp further I say and CHRIST saith as much If God 3 Not the Spirit of GOD. yet not the 〈◊〉 â—pirit of God though not that Person Sinnes and greevances against the other 〈…〉 and shall Sinne against Him shall never be forgiven Greeve not Him then Matt. 12.32 〈◊〉 hand 〈◊〉 I aske Can we greeve the Spirit of God that is God Can He be greeved 1 Whether we can greeve 〈◊〉 they be two Quaestions 1 Can we and 2 Can He I should answer somewhâ—â—â—â—â—angely but truly to say We can and He cannot For we may on our 〈◊〉 greeve that is do what in us lyeth to greeve Him And with Him the endâ—vâ—â—r is all and to doe what we can habetur profacto though the effect follow not 〈◊〉 we can So badly demeane our selves as if it were possible by any meanes in 〈◊〉 world that griefe could be made to fall into the divine Essence let Him looke 〈◊〉 we would doe that should provoke it in Him that should even draw it from 〈◊〉 Let Him thanke the high super-eminent perfection of His nature that is not able of it If it were or any way could be we would put Him to it â—ow Matt. 5 28. I finde in the Gospell from our SAVIOVR 's owne mouth He that looketh 〈…〉 an with lust after her hath on his part committed adulterie with her the 〈…〉 in the meane while remaining chast as never once thinking of any such matâ—â—â— Then if the one Partie may be an adulterer and the other as I may say not â—â—â—tured why not in like sort one greeve and yet the other not greeved Alwaies â—â—use we may make of it ad exaggerandam peccati malitiam to aggravate some 〈◊〉 and shew the heynousnesse of some sinners that doe on their part all they 〈◊〉 to do it and that is all one as if they did it This is * Centra Marcion l 2. Tertullian 〈◊〉 GOD forbid it should lie in the power of flesh to worke any griefe in God How to understand this phrase 〈◊〉 that we should once admit this conceipt the
Deitie to be subject to this or the 〈◊〉 â—â—â—turbations that we be And yet both this passion of griefe and diverse other 〈◊〉 â—â—â—ger repentance jealousie we read them ascribed to God in Scripture And as 〈◊〉 in one place so denied as flatly in another One where it is said It repented 〈◊〉 â—e had made Saul King In the same place by and by after 1. Sam. 15.11 The Strength of 〈◊〉 gâ—â—â—t as man that He can repent One where GOD was touched with griefe of 〈◊〉 â—nother There is with Him the fullnesse of all joy for ever which Gen. 6.6 Psal. 16.11 excludeth all griefe â—â—â—ite Hâ—â— is it then How are we to understand this Thus That when they are deniâ—â—â— that is to sett out unto us the perfect steddinesse of the Nature Divine no waies 〈…〉 to these our imperfections And that is the true sound Divinitie 〈◊〉 when they are ascribed it is for no other end but even humanum dicere for our 〈…〉 to speake to us our owne language and in our owne termes Rom. 6.19 so to worke 〈…〉 better Lightly men doe nothing so seriously as when they doe it in 〈…〉 indeed any thing thoroughly at all or as we say home unlesse it be edged 〈…〉 kind of affection Consequently such is our dull capacitie we never 〈◊〉 impression GOD will doe this or that to purpose except He be so 〈…〉 as we use our selves to be when we goe through with a matter 〈…〉 may not home unlesse we be angrie When GOD then is to punish He 〈…〉 unto us as angrie to note to us He will proceed as effectually as if He 〈◊〉 so indeed We are not carefull enough we thinke of that we love unlesse thâ—re be with our love some mixture of jealousie When GOD then would shew how charie He is of the entirenâ—sse of our â—ee towards Him He is said to be a jealoue GOD. We alternâ—t what once we have set downe but when we repent When GOD then changeth his 〈◊〉 formerly held He is made as if He did repent though so to 〈◊〉 were are this purpose And so heere we withdraw not our selves from whom we have conversed with before but upon some greevance When the Spirit of GOD them withdraweth Himselfe for a time and leaves us He is brought in aâ— greeâ—â— For that if it were other wise delivered it would not so affect us noâ— make 〈◊〉 impression that this way it doth So that Greeve Him not that is in direct 〈◊〉 Give Him not cause to doe that which in griefe men use to doe to with 〈◊〉 Himselfe and to forsake you If ye doe beleeve this He will as certainly give you over as if He were greeved in earnest This is from Saint Augurtâ—m How to have use of this phrase By this time we know how to conceive of this phrase aright Now how to have use of it And of this humanum dicit this use we may have First upon these places where we thus finde affections attributed to GOD Our rule is ever to reflect the same affection upon our selves which is put upon Him to be jealous over our selves to be angrie or greeved with our selves for that which is sayd to anger or to greeve GOD And that upon this Soliloquie with our selves That how light soever we seeme to make of sinne yet in that it is said thus to greeve GOD 's Holy Spirit it must needs be some greevous matter certainly And yet me thinkes it toucheth not the Spirit of GOD though He shall lose nothing by it He needs not to greeve at it Of the twaine it should rather seeme to concerne us we may come short of our Redemption by the meanes and a worse matter then that be cast into eternall perdition The losse is like to be ours And is this sayd to greeve the Holy Spirit of GOD and shall it not greeve us whom it more neerely concerneth Shall we be said to greeve Him with it and not our selves be greeved for it This or some to like effect Then it teacheth us this phrase withall what in this case we are to doe when it happeneth Sure even that which we would doe to one greeved by us whom we make speciall account of and would be right loth to lose his favour never to leave but to seeke by all meanes to recover him by shewing our selves sorrie and greeved for greeving of him by vowing never to doe the like more by undertaking any thing that may winne Him againe The onely way to remedie it is to take us to the same affection As heere that it greeve us to doe any thing may turne Him to griefe or if we have done it never cease to be greeved with our selves till we have recovered Him His favour and His grace againe 2 Are we doâ— greeve Him Now then were it not well to take notice of these greevances that we might avoid not offer them and so fulfill the Apostle's Nolite contristari Diverse there be But one 〈◊〉 them we cannot but take notice of This verse is so hemmed in with it on both sides And greeve not Our verse beginnes with And which couples it to the former And the very same that is in the former is repeated over againe in the next after And this it is To seâ—t a 〈◊〉 upon our lipps from soule language bitternesse cursing swearing without any 〈◊〉 at all That these come not out of our moutheâ— That we leave these in any case and then followes our verse And greeve not the Holy Spirit as if he pointed aâ— to these 〈…〉 These are such whereby we greeve the Spirit of GOD and all good men that 〈◊〉 them And that is one speciall way to greeve the Spirit to greeve 〈◊〉 men in whom it is His very comming 〈◊〉 iâ— shape of tongues sheweth 〈…〉 have the point of His 〈◊〉 upon that 〈◊〉 upon the tongue and His fire from 〈◊〉 〈…〉 breath not this 〈…〉 from it Saint Iames makes short 〈…〉 If any would be 〈…〉 and 〈◊〉 not his tongue from these that 〈…〉 be 〈…〉 from And the first word the 〈…〉 〈…〉 rather to hold my selfe to the point of Sealing within the Text How in the act of Sealing and 〈…〉 against it which I reduce to these two 1 Either Before when we 〈…〉 Sealed but are to be when He offers to do it 2 Or After when we are 〈…〉 His hand and His Seale upon us There are greevances both waies 〈…〉 Spirit of GOD doth come and offer to Seale us 1 Before it our part were to invite 〈…〉 if He did not but if He come to be glad it but in any wise to 〈…〉 withall Otherwise Ipsum nolle contristari est For if we be not willing 〈…〉 and shift Him of still is it not justum gravamen But even as there were 〈…〉 CHRIST set his foot on land and offered to come to them entreated Him 〈…〉 gone againe So when the HOLY GHOST makes the
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
it may be called dwelling but sure never so did before as since these gifts came from Him Did not dwell they call it visiting then went and came and that was all But since he came to settle himselfe to take his residence not to visit any longer 1. Dwâ—â—â— nâ—t visit but even to dwell among them Nor among men before but among some men He was cooped up as it were 2. Amonâ— men at large Psal 76.1 Gen. 9 27. Ephâ—s 4.10 Notus in Iudae â Deus and there was all Since the fulnesse of the Gentiles is come in Iaphet into Shem's tents All nations his neighbours all interessed in Him and His Gifts alike Saint Paul upon this verse He ascended Vt impleâ—et omnia Impleret His omnia ours Filled with His gifts He full all that is all the compasse of the earth full of His fullnesse It is for love even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His love of men that makes him desire thus to dwell with us This is evident by this captivitas soluta and these dona distributa by this Captivitie led that is by His fighting for it by these gifts given that is by His bidding for it that all this He doth and all this He gave and all for no other end but this So as quid requirit Dominus on his part quid retribuam Domino on ours all is but this ut habitet nobiscum Deus that the true Arke of His Presence His Holy Spirit may finde a place of rest with us What shall we doe then shall we not yield to Him thus much or rather Our duty thus little If He have a minde to dwell in us shall we refuse Him It will be for our benefit we shall finde a good neighbour of Him 1. Châ—o 6.41 Shall we not then say as they did to the Arke Arise O Lord into thy resting place But first two things would be done 1 The Place would be meet 2 And the usage or entertainment according For the Place Never looke about for a soile where To prepare Him a place The place are we our selves He must dwell in us if ever He dwell among us In us I say not beside us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word and so it signifieth Sic inter nos ut in nobis And if so then Locus and Locatum would be suitable A Dove He is He will not come but ad tecta candida to no foule or sooty place Ointment He is powred He will not be but into a cleane and sweet not into a stinking or loathsome phiall To hold us to the word GOD He is and Holy is His title So would His place be an holy place and for GOD a Temple You know who saith Templum Dei estis vos 1. Cor. 3.16 Know ye â—ot ye are the Temples of GOD if He dwell in you To enterteine Him But it is not the place though never so commodious makes one so willâ—â—g to dwell as doth the good usage or respect of those in the middst of whom it is Heâ—â—e will I dwell for I have a delight saith He. It would be such as to delight Him if it might be Ver. 16. but such as at no hand to grieve Him For then He is gone againe Migremus hinc streight and we force Him to it For who would dwell where he cannot dwell but with continuall griefe And what is there will sooner grieve Him and make Him to quit us then discâ—rd or dis-union Among divided men or minds He will not dwell Not but where unitie and love is In vaine we talke of the Spirit without these Aaron's ointment and the dew of Hermon both types of Him ye know what Psalme they belong to It beginns with habitare fratres in unum It is in this Psalme before ver 9 â— wâ—â—â—e men are of one mind in an house Psal. 133.1 there He delights to be This very day they that received Him were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Adverb of the Feast And the Apostle in his comment on this verse No better way saith he to preserve the unitie of the Spirit or the Spirit of unitie choose you whither then in the bond of peace To say truth who would be hired to dwell in Mesech Ephes. 4.3 Psal. 120.5 where nothing is but continuall jarrs and quarrells Such places such men are even as torrida Zona not habitable by the Spirit by this Spiâ—it But for the other spirit the spirit of division they are Vt habitet daemon inter eos a fâ—t place for the Devill to dwell among such Thinke of this seriously and sett it downe that at Salem is His Tabernacle Psal. 76.2 and Salem is peace and so the Fathers read it In â—ace fâ—ctus est locus Ejus Make Him that place and He will say Heer is my rest heer will 〈◊〉 for I have a delight therein We said even now to dwell among us He must dwell in us And in us He will dwell if the fruicts of His Spirit be found in us And of His fruicts the very first is Love And the fruict is as the tree is For He himselfe is Love the essentiall Love and Love-knott of the undivided Trinitie By the Sacrament Now to worke love the undoubted both signe and meanes of His dwelling what better way or how sooner wrought then by the Sacrament of love at the Feast of lâ—ve upon the Feast-day of Love when Love descended with both his hands full of giftâ— for very love to take up His dwelling with us You shall observe there ever was and will be a neer alliance betweene His doâ—a dedit hominibus and His dona reliquit hominibus The Gifts He sent and the Gifts He left us He left us the gifts of His body and blood His body broken and full of the characters of love all over His blood shedd every drop whereof is a great drop of Love To those which were sent these which were left love joy peace have a speciall con-naturall reference to breed and to maintaine each other His body the sâ—irit of strength His blood the spirit of comfort Both the Spirit of Love This Spirit we said we are to procure that it may abide with us and be in uâ— And what is more intrinsecall in us abideth surer groweth faster to us then what we eat and drinke Then if we could get a spirituall meat or get to driâ—â—â— of the Spirit 1. Cor. 10.3.4 1. Cor. 12.13 there were no way to that And behold heer they be For heer is 〈◊〉 meat that is breeding the Spirit and heer we are all made drinke of one Sâ—iâ—it thâ—t there may be but one spirit in us And we are all made one bread and one bâ—â—y knead togither and pressed togither into one as the Symboles are the bread and the wine So many as are partakers of one bread
heere received for us it is received that what is given them is given them for us and is given us by them Sever the Office from the men leave the men to GOD to whom they stand or fall let the Ordinance of GOD stand fast This breath though not into them for themselves yet goeth into and through every act of their Office or ministerie and by them conveigheth His Saving grace into us all But lest we grow discontent that some doe receive it and that we all doe not so For this being the Feast of the HOLY GHOST and of receiving it it may grieve eny of us to goe his way and not receive it I will shew it is not so For though as this breath we cannot all and as the fierie Tongues much lesse These are but for some sett persons yet I will shew you a way how to say Accipite Spiritum to all and how all may receive it Matt 26.26 And that is by Accipite corpus meum For Accipite corpus upon the mater is Accipite Spiritum inasmuch as they two never part not possible to sever them one minute Thus when or to whom we say Accipite corpus we may safely say with the same breath Accipite Spiritum and as truely every way For that Bodie is never without this Spirit he that receives the one receives the other He that the bodie together with it the Spirit also And receiving it thus it is to better purpose then heere in the Text it is Better I say for us For in the Text it is received for the good of others whereas heere we shall receive it for our owne good Now whither is the better remission of sinnes to be hable to remitt to others or to have our owne remitted To have our owne no doubt And that is heere to be had To the stablishing of our hearts with grace to the cleansing and quieting our consciences Which spirituall grace we receive in this spirituall food and are made to drinke I will not say of the spirituall Rocke 1. Cor. 10.4 Ioh. 15 5· but of the spirituall Vine that followeth us which Vine is CHRIST To that then let us applie our selves Both are received both are holy both co-operate to the remission of sinnes The bodie Matt. 26. The Spirit heere evidently Mat. 26.28 And there is no better way of celebrating the Feast of the receiving the HOLY GHOST then so to doe with receiving the same body that came of it at his birth and that came from it now at his rising againe And so receiving it He that breathed and He that was breathed both of them vouchsafe to breath into those holy Mysteries a divine power and vertue And make them to us the bread of life and the cup of Salvation GOD the Father also sending His blessing upon them that they may be His blessed meanes of this thrise blessed effect To whom all three Persons c. A SERMON Preached before the KING'S MAIESTIE AT HALYRVD House in Edenburgh on the VIII of Iune A.D. MDCXVII being WHIT-SVNDAY LVKE CHAP. IV. VER XVIII XIX SPIRITVâ— DOMINI super Me c The SPIRIT of the LORD is upon Me because He hath annointed Me that J should preach the Ghospell to the poore He hath sent Me that J should heale the broken-hearted that I should preach deliverance to the captives and recovering of sight to the blind and that J should seâ— aâ— lâ—bertie them that are bruised And that J should preach the acceptable Yeare of the LORD WE Are fallen heer upon Christ's first Sermon preached at Nazareth and upon His very Text. This I have read you was His Text taken out of the Prophet Esai LXI Chapter I. Verse There was no feare Christ would have ranged farr from His matter if He had taken none yet He tooke a Text to teach us thereby to doe the like To keepe us within not to flie out or preach much either without or besides the booke And he tooke his Text for the Day as is plaine by his application ver 21. This day is this Scripture fulfilled in your eares This day this Scripture Our Master's Scripture was for the Day So would ours be 〈…〉 day and for the present occasion For among the Writers it is 〈…〉 that when our Saviour made this Sermon that yeare it was with 〈…〉 the yeare of Iubilee And that therefore he told them It was fulfilled in 〈…〉 they might heare the trumpets sound to it If it were so this Text of 〈…〉 yeare was as apposite as could be chosen That it seemes he turned the booke purposely to finde it Out of it to speake to them of the true Iubilee 〈◊〉 it were so the yeare of Iubilee it was the last that ever they held For befoâ—◠〈◊〉 yeares came about againe they were swept away Temple Sacrifice Iubiâ—â—◠〈◊〉 and all The Iubilees of the Law then failing being come to their periode 〈◊〉 Christ with His with a new Iubilee of the Ghospell the true one as whereof 〈◊〉 of theirs were but shadowes onely which Iubilee of the Gospell was the accepâ—â—â—â— yeare which Esai heer meant Will ye then give me leave now to say of this Text of our Saviour's The Summe This Scriptâ—re suits well with this day is fullfilled in it three waies In the 1 comming of the Spirit 2 the end for which To send to proclaime 3 the matter which to 〈◊〉 â—â—me a Iubilee 4 And a fourth I will add of a present occasion as fitt every way First it is of the comming of the Spirit And this day the Spirit came And the comming of the Spirit in the Text heer upon CHRIST was the cause of the comming of the Spirit this day upon the Apostles From this comming upon him came the comming upon them Super Petrum super Iacobum supâ—r all the rest â—pon them and upon us all from this super Me. All our annointings are but â—â—oppâ— from his annointing All our missions and commissions but quills as we 〈◊〉 out of this Commission heer misit Me. Sicut misit Me Ego mitto vos Ioh. 201. He sent 〈◊〉 As He sent Me I send you By that and by no other Commission did they or 〈◊〉 we or shall ever any come That first and this second the Misit and the Ad. Why came the Spirit on Christ To send Him send Him to what Ad evangelizandum And why came the â—pirit on the Twelve this day but for the very same end And it came therefore for 〈◊〉 purpose in the shape of tongues It is the office of the tongue to be a trumpet 〈◊〉 proclaime It serves for no other end To proclaime what The acceptable yeare of the LORD that is the Iubilee Now 〈◊〉 is the number of the Iubilee which number agreeth well with this Feast the â—east of Pentecost What the one in yeares the other in dayes So that this 〈◊〉 the Iubilee as it were of the yeare or the yearely memorie of the yeare
〈◊〉 not so much as a drop of this ointment You shall smell them streight that 〈◊〉 â—he Myrrhe Aloes and Cassia will make you glad Psal. 45.8 And you shall even as soon 〈…〉 others Either they want odor Annointed I cannot say but 〈◊〉 with some unctuous stuffe goe to be it oyle that gives a glibnesse to the tongue 〈…〉 and long but no more sent in it then in a drie stick no odors in it at all Father 〈◊〉 they want I say or their odors are not layd in oyle For if in oyle you shall â—ot smell them so for a few set sermons if they be annointed not perfumed or 〈◊〉 for such Divines we have If it be but some sweet water out of a 〈…〉 sent will away soone water-colors or water-odours will not last But if 〈…〉 oyle throughly they will feare them not To them that are stuffed I know all is one they that have their senses about them will soone putt a difference But what If he be annointed then turne him of hardly with no more adoe without 〈◊〉 for any sending at all Nay we see heer onely annointing served not Christ Himselfe He was sent and outwardly sent besides Messias He was in regard of His â—â—â—ointing Shilo He was too in regard of His sending If you love your eyes wash them in the water of Shilo that is by interpretation Sent. Ioh. 9.7 Or to speake in the style of the â—ext as He was CHRIST for His annointing So was He an Apostle for His sending So is He called Heb. 3. the Apostle of our profession Hâ—b 3.1 with plaine reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere the word in the Text. Vnction then is to goe before but not to goe alone Mission is to follow and no â—â—an though never so perunctus eo ipso to stirr nisi qui vocatus erit sicut Aaron Heb. 5 4. Vnlesse 〈◊〉 called as was Aaron unlesse he be sent as CHRIST heer was for feare of Curâ—â—â—ant non mittebam eos in the Prophet Or of How shall they unlesse they be sent Ier 23.21 Rom. 10.15 〈◊〉 the Apostle For his life he know not if neither Aaron nor CHRIST how any might step up without calling sending ordeyning laying on of hands all are one And marke well this that the Holy Ghost came upon Christ alike for both that there is the Holy Ghost no lesse in this sending then in the annointing They very 〈◊〉 it selfe is a grace expressly so called Rom. 12. Ephâ—s 3. and in diverse places els Rom. 1â—â— Ephes. 3. â— Every grace is of the Holy Ghost and goeth ever and is termed by the name of the Holy â—host usually And in this sense the Holy Ghost is given and received in holy Orders 〈◊〉 we doe well avow that we say Receive the Holy Ghost But we have not all when we have both these for shall we so dwell upon annoinâ—â—â—â— and sending as we passe by the super Me the first of all the three and sure not the last to be looked after A plaine note it is but not without use this situation of â—he Spirit that He is super For if He be super we be sub That we be carefull then to preserve Him in his super to keepe him in his due place that is above In signe â—â—â—reof the Dove hovered aloft over CHRIST and came downe upon Him And in siâ—â—e thereof we submitt our heads in annointing to have the oyle powred upon we submit our heads in ordeining to have hands layd upon them So submit we doe in signe that submitt we must That not onely mission but submission is a signe of one truely called to this businesse Somewhat of the Dove there must be â—eede meekenesse humblenesse of minde â—ut lightly you shall find it that those that be neque uncti neque loti neither annointed 〈◊〉 scarse well washed the lesse ointment the worse sending the farther from this submissiâ—e humble mind That above Nay any above Nay they inferior to none That 〈◊〉 and they under Nay under no Spirit no super they Of all Preposiâ—â—â—â—s thâ—y indure not that not Super all aequall all even at least Their spirit not 〈◊〉 to the Spirit of the Prophetts nor of the Apostles neither if they were now 〈◊〉 but beare themselves so high do tam altum spirare as if this Spirit were their 〈◊〉 and their Ghost above the Holy Ghost There may be a sprite in them there is no 〈…〉 upon them that indure no super none above them So now we have all we should Vnction out of Vnxit Mission out of Misit Submission out of super Me. II. The 〈◊〉 wheâ—eto 1 To bring good tydings Forward now Vpon Me. How know we that Because He hath annointed Me Annointed to what end To send Send whereto That followes now Both wheâ—eto and whom to 1 Whereto To bring good tydings 2 Whom to To the poore 1. Whereto If the Spirit send CHRIST He will send Him with the best sending and the best sending is to be sent with a message of good newes the best and the best welcome We all strive to beare them we all love to have them brought The Gospell is nothing els but a message of good tydings And CHRIST as in regard of His sending an Apostle the Arch-Apostle So in regard of that He is sent with an Evangelist the Arch-Evangelist CHRIST is to annoint this is a kind of annointing and no Ointment so precious no Oile so supple no Odor so pleasing as the knowledge of it 2. Cor. 2.16 called therefore by the Apostle Odor vitae the Savour of life unto life in them that receive it 2. To the poore 2. Sent with this and to whom To the poore You may know it is the Spirit of GOD by this That Spirit it is and they that annointed with it take care of the poore The spirit of the world and they that annointed with it take little keep to evangelize any such any poore soules But in the tydings of the Gospell they are not left out taken in by name we see In sending those tydings there is none excluded No respect of Persons with GOD Act. 10.34 None of Nations to every Nation Gentile and Iew None of Conditions to every condition poore and rich To them that of all other are the least likely They are not troubled with much worldly good newes Seldome come there any Posts to them with such But the good newes of the Gospell reacheth even to the meanest And reaching to them it must needs be generall this newes If to them that of all other least likely then certainly to all Etiam pauperibus is as if He had said Even to poore and all by way of extent ampliando But no wayes to ingrosse it or appropriate it to them onely The tydings of the Gospell are as well for a Act. 16.15 Lydia the purple seller as for b Act. 10.6 Simon the tanner For the
c Act. 17.34 Areopagite the Iudge at Athens as for the d Act. 16.30 Iayler at Philippos for the e 2. Ioh. 1. elect Ladie as for widow f Acts 9.36 Dorcas g Act 8.27 For the Lord Treasurer of Aethiopia as for the h Acts 3.2 Begger at the beautifull gate of the Temple i Phil. 4.22 for the houshold of Caesar as for the k 1. Cor. 1.16 houshold of Stepharas yea and if he will for l Acts 26.28 King Agrippa too But if you will have pauperibus a restringent you may but then you must take it for poore in spirit Mat. 5.3 with whom our Saviour begins His Beatitudes in the Mount the poverty to be found in all As indeed I know none so rich but needs these tydings all to feele the want of them in their spirits Rev 3.17 No Dicis quia dives sum as few sparks of a Pharisee as may be in them that wil be interessed in it III. The tydings of a Physitian for broken hearts Well we see to whom What may these newes be Newes of a new Physician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicus cordis one that can give Physicke to heale a broken heart And newes of such a one is good newes indeed They that can cure parts lesse principall broken armes or leggs or limbs out of joint are much made of and sent for farre and neere What say you to one that is good at a broken heart make that whole set that in joint againe if it happen to be out So they understood it plainly by their speech to Him after Ver. 23. Medice 〈◊〉 teipsum Ecchis 15.17 The heart sure is the part of all other we would most gladly have well Give me any griefe to the griefe of the heart said one that knew what he said Omni custodia custodi cor saith Salomon keep thy heart above all Pro 4.23 if that be downe all is downe looke to that in any wise Now it is most proper for the Spirit to deale with that part it is the fountaine of the spirits of life and whither indeed none can come but the Spirit to do any cure to purpose that if CHRIST if the Spirit take it not 〈◊〉 hand all cures els are but poâ—â—sitive they may drive it away for a while it will come 〈…〉 then ever Now then to Medice cure as CHRIST after saith to this 〈…〉 〈…〉 cure our rule is first to looke to de causis morborum how the heart can be 〈…〉 then after de methodo medendi IV. Of the hearts 1 How they came broken the way heere to helpe it 〈…〉 comes the heart broken The common hammer that breaks them is some 〈◊〉 crosse such as we commonly call heart-breakings There be heere in 〈…〉 strokes of this hammer hable I thinke to breake eny heart in the 〈◊〉 1. 〈◊〉 They be captives first and captives and caitives 1 By being captives Psal. 137.2 in our speech sound 〈…〉 one It is sure a condition hable to make eny man hang up his harpe and 〈…〉 by the waters of Babylon There is one stroke 2. Thâ—re followes another worse yet For in Babylon though they were captives â— In a darke dungeen 〈◊〉 they abroad had their libertie These heere are in prison And in some 〈…〉 there as it might be in the dungeon where they see nothing That I take 〈◊〉 meant by blind heere in the Text Blind for want of light not for want of 〈◊〉 though those two both come to one are convertible They that be blind say they are darke and they that be in the darke for the time are deprived of sight have no manner use of it at all no more then a blind man Now they that row in the galleys yet this comfort they have they see the light and if a man see nothing els the light 〈◊〉 it selfe is comfortable And a great stroke of the hammer it is Eccles. 11.7 not to have so much 〈◊〉 that poore comfort left them 3. But yet are we not at the worst One stroke more For 3 And bruised with irons there one may be in the dungeon and yet have his limmes at large his hands and feet at libertie But so have 〈◊〉 those in the Text but are in yrons and those so heavy and so pinching as they 〈◊〉 even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bruised and hurt with them See now their case 1 Captives 〈◊〉 not onely that but 2 in prison In prison not above but in the dungeon the 〈◊〉 darkest blindest hole there no light no sight at all 3 And in the hole 〈◊〉 many yrons upon them that they are even bruised and sore with them And tell 〈◊〉 now if these three together be not enough to breake Manasse's or any man's 〈◊〉 and to make him have cor contritum indeed They be but what is this to us This is no mans case heere No more was it eny â—heirs that were at CHRIST 's Sermon yet CHRIST spake to the purpose we 〈◊〉 be sure We may not then take it literally as meant by the body CHRIST 〈◊〉 no such captivitie dungeon or yrons That He meant not such is plaine He 〈◊〉 He was sent to free captives to open prisons But He never set eny captive free 〈◊〉 life nor opened eny gaole in that sense to let eny prisoner forth Another 〈◊〉 then we are to seeke Remember ye not we beganne with the Spirit the 〈◊〉 the Spirit comes about is spirituall not secular So all these spiritually 〈◊〉 understood As indeed they are all three appliable to the case of the Spirit 〈◊〉 plaine description of all our states out of CHRIST and before He take us in 〈◊〉 â— There is Captivitie there wherein men are held in slaverie under sinne and 〈…〉 than that we now spake of Saint Paul knew it speakes of it Rom. 7.24 Rom. VII 〈◊〉 he hath so crieth out Wretched man that I am who shall rid me of it Verily 〈◊〉 Turke so hurries men putts them to so base services as sinne doth her captives 〈◊〉 one that hath beene in her captivitie and is got out of it scit quod dico he 〈◊〉 it is true I say 〈…〉 is a prison too not Manasse's prison But aske David who never came 〈…〉 what he meant when he said I am so fast in prison Psal. â—8 8 as I know not how to 〈…〉 And that you may know what prison that was he cries Psal. 142.7 Matt. 4.16 O bring my soule out of 〈…〉 A prison there is then of the soule no lesse than of the bodie In which prison 〈…〉 of those that CHRIST preached heere to S. Matthew saith they sat in 〈…〉 and in the shadow of death even as men in the dungeon doe 3. 〈◊〉 are chaines too that also is the sinner's case He is even tied with chaines 〈…〉 sinneâ— saith Salomon with the bonds of iniquitie Saint Peter Pro. 5.22 Act
8.23 which bands are they Psal. 1â—â— 16 David thankes GOD for breaking in sunder There need no other bonds we will say if once we come to feele them The galls that sinne makes in the conscience are the entering of the yron into our soule Psal. 10â— 1â— But you will say we feele not these neither no more than the former No doe Take this for a rule If CHRIST heâ—le them that be broken-hearted broken-hearted we behove to be yer He can heale us He is Medicus cordis indeed but it is cordis contriti It is a condition 〈◊〉 annexed this to make us the more capable and likewise a disposition it is to make us the more curable That same pauperibus before and this 〈…〉 they limit CHRIST 's cure His cure and His Commission both and unlesâ—e they be or untill they be this Scripture is not nor cannot be fulfilled in us In our eares it may be but in our hearts never That as such as come to be healed by His Majestie are first searched and after either put by 〈◊〉 admitted as cause is so there would be a Scrutinie of such as make toward CHRIST What are you poore Poore in spirit for the purse it skills not No but dicis â—uia dives in good case CHRIST is not for you then He is sent to the poore What Psal. 119.70 is your heart broken No but heart-whole a heart as brawne then are you not for this cure In all CHRIST 's Dispensatorie there is not a medicine for such a heart a heart like brawne that is hard and un-yielding CHRIST himselfe seemes to give this Item when He applies it after Many widowes Verse 25. Many lepers saith He and so many sinners Elias sent to none but the poore Widow of Sarepta Elisaeus healed none but onely Naaman after his spirit came downe was broken No more doth CHRIST but such as are of a contrite heart Verily the case as before we set it downe is the sinner's case feele he it feele he it not But if eny be so benummed as he is not sensible of this so blind as dungeon or no dungeon all one to him if eny have this same Scirrhum cordis that makes him past feeling it is no good signe but it may be our houre is not yet come our cure is yet behind But if it should so continue and never be otherwise then were it a very evill signe Prov. 7.22 For what is such a ones case but as Salomon saith as the oxe that is ledd to the slaughter without eny sense or the foole that goes laughing when he is carried to be well whipped What case more pitifull You will say we have no hammer no worldly Crosse to breake our hearts It may be That is Manasse's hammer the common hammer indeed but that is not King David's hammer which I rather commend to you the right hammer to doe the feat to worke contrition in kind The right is the sight of our owne sinnes And I will say this for it that I never in my life saw eny man brought so low with eny worldly calamitie as I have with this sight And these I speake of were not of the common sort but men of spirit and valor that durst have looked death in the face Yet when GOD opened their eyes to see this sight their hearts were broken yea even grownd to powder with it contrite indeed And this is sure if a man be not humbled with the sight of his sinnes It is not all the crosses or losses in the world will humble him aright This is the right And without eny worldly crosse this we might have if we loved not so to absent our selves from our selves to be even fugitivi cordis to runne away from our oâ—ne hearts be ever abroad never within if we would but sometimes rediâ—e ad cor Esay 46. â— returne home thither and descend into our selves sadly and seriously to bethinke us of them and the danger we are in by them this might be had And this would be had if it might be If noâ— in default of this no remedie the common hammer must come and GOD send us Manesse's hammer to breake it some bodily sicknesse some worldly affliction to send us home into our selves But sure the Angel must come downe and the â—ater be stirred Ioâ— 5.4 els we may preach long enough to un-contrite hearts but no goodwill be done till then 〈◊〉 beene too long in the Caâ—se but the knowledge of the Cause in every disease 〈…〉 halfe the cure To the healing now 〈…〉 for heale in Esay where this Text is signifies to bind up The cure 〈…〉 the most proper cure for fracturâ—s or ought that is broken Nay 〈…〉 and all as appeareth by the Samaritan The 〈◊〉 is so stayed Luk. 10.34 which if it 〈◊〉 râ—nning on us still in vaine talke we of eny healing It is not begun till that stay 〈…〉 no longer The sinne that CHRIST cures He binds up He stayes to begin with If he cover sinne it is with a plaister He covers and cures together both under oâ—e 〈◊〉 broken-hearted the Hebrewes take not as we doe we broken for sinne they 〈◊〉 of or from sinne And we have the same phrase with us To breake one of 〈…〉 fashions or inclinations he hath beene given to So to breake the heart 〈◊〉 must it be broken or ever it be whole Both senses either of them doth well but both together best of all 〈◊〉 done now to the healing part The Heathen observed long since 2. How they are cuâ—ed Act. 10.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soules cure is by words And the Angell saith to Cornelius of Saint Pâ—ter He shall speake to thee words by which thou and thy houshold shall be saved And by no words sooner then by the sound of good tydings By good tyâ—ings Good newes is good physiqâ—e sure such the disease may be and a good message a good medicine There is power in it both waies Good newes hath healed evill newes hath killed many The good newes of Ioseph's welfare we see how it even revived old Iacob And the evill Gen. 45.27 〈◊〉 the arke of GOD taken it cost Eli his life 1. Sam. 4.18 Nothing workes upon the heart â—ore forcibly either way What are these newes and first how come they By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come No secret Proclaimed â—hispered newes from man to man in a corner No flying newes They be proclaiâ—ed these so authenticall Proclaimed And so they had need For if our sinnes â—nce appeare in their right forme there is evill newes certainely let the Divell alone with that to proclaime them to preach damnation to us Contraria curantur câ—ntrarij we had need have some good proclaimed to cure those of his Two proclamations heere are one in the neck of another Of which the former in 〈◊〉 three branches of it applieth in particular a remedie to the three
fundam in been better then fundam super Into them then upon them Not a whit Indeed both waies I find the Spirit given At CHRIST 's baptisme the Dove came upon him Luk 3.22 Ioh. â—0 22 At his resurrection insufflavit He breathed it into them And so hath He parted his Sacraments Baptisme is effundam super upon us from without the Holy Eucharist that is comedite that goeth in Vpon the matter both come to one If it be poured on it sokes in pierces to the very center of the soule as in Baptisme sinne is washed thence by it If it be breathed in it is no sooner at the heart but it workes forth out it comes againe Out at the nosthrills in breath Out at the wrest in the beating of the pulse So both in effect are one 1. But it is Super heere for these reasons First that we may know the graces of the Spirit they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without In us that is in our flesh they grow not neither they nor any good thing els And not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without but Saint Iames his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too Iam. 1.17 from above from the Father of lights Both these are in super and but for these we might fall into a phansie they grew within us and sproong from us which GOD knoweth they doe not 2. Another reason is for that upon is the Praeposition proper to initiation into eny new Office So is the manner by some such outward caeremonie upon to initiate By annointing or pouring oyle upon By induing induemini putting some robe or other ensigne upon By imposition or laying hands upon All upon Baptisme which is the Sacrament of our initiation is therefore so done So the Dove came upon CHRIST Verse 3. The tongues heere upon these to enter them either into their new offices 3. A third last but not least to enure them to this Praeposition super which many can but evill brook No super no superioritie they all even all aequall fellowes and fellowes Gal. 29. The right hands of fellowship if you will but not so much as imposition of hands super For if super then sub followes if upon then we under if above then 〈◊〉 â—â—â—eath But no sub with some submitt neither head nor spirit to any Yet sâ—per Me said CHRIST last yeare and it may become any that became Him it maâ— well become supâ—r carnem Super then must stand and be stood upon Confusion will come if it be not Sâ—per carnem super omnem carnem Vpon flesh and upon all flesh Not some one 2. Super omnem carnem not â—ewe's flesh alone In regard of whom this omnem is heer specially put in For they had in a manner engrossed the Spirit before by a Non taliter omni And yet upon them too for upon their sonnes and their daughters as it followeth but upon them now Psal. 147.20 no more thâ—n upon any other This is a second prerogative of this Day The first â—ffundam thâ—t is 1 Before sparingly sprinkled now plentifully powred 2 Now againe super omnem Before upon but some now indifferently upon all For so when we say all we meane none is excluded but now may have it He hath put no difference between them and us saith Saint Peter Acts 15.0 Rom 10.11 Eph 2.14 Non est distinctio saith Saint Paul The partition is throwne downe now Go but to the letter of the Text All flâ—sh 1 No Sexe barred upon sonnes and upon daughters so either Sexe 2 No agâ— upon young men and upon old The one visions the other dreames 3 No condition on servants as well as sonnes on handmaids no lesse then daughters 4 No Nation for if ye marke the Spirit is powred twise Vpon their sonnes in this And again Vpon his servants in the next verse His servants whither they be their sonnes or not Ver. 18. whose sonnes soever they be though the sonnes of them that are perhaps strangers to the first covenant And yet even then GOD had ever His servants as well out of that Nation as in it Now in signe that thus upon all flesh they heard them speake the tongues of all flesh even of every Nation under heaven That where before a few in Iewrie Acts 2.5 Psal. â—6 1.67.2 now many all the world over No longer now Netus in Iudaeâ DEVS His way should be knowne upon earth His saving health among all Nations Yet not promiscuè though without all manner limitation No the text limits iâ— I must againe put you in mind of the two powrings mentioned in it One the super omnem carnem in this the XV. verse The other the second super seâ—vos meos in the next the XVIII And super servos meos is the qualifying of super omnem carnem Vâ—â—n all flesh that is all such as wil be my servants as will give in their names to that eâ—d as will call upon me Quicunque invocaverit so concludes Ioël As will beleeve and be â—aptized so concludes Saint Peter heer his Sermon This gives them the capacitie makes them vessels meet to receive this effusion By which all Turks Iewes Infidels are out of the omnem and counterfeit Christians too that professe to serve him bâ—t all the world sees whom they serve And by this much flesh is cutt of from omâ—em carnem But so with this qualifying upon all For any other I know not And this for the powring And now Vtquid â—ffusio haec To what end all this For it is not to be imagined II. The end whereto Salvâ—bitur this powring was casuall as the turning over of a tub nor that the Spirit did run wastâ— then it were Vtquid perditio haec An end it had And that followes now And yoâ—r Sonnes c. The Spirit is given to many ends many middle â—ut one last and that last is in the last word salvabitur The End then of this powring is the salvation of mâ—â—kind Mankind was upon the point to perish and the Spirit was powred as a precious balme or water to recover and to save it So the end of all is and marke it well that the Spirit may save the flesh by the spiritualizing it Not the flesh destroy â—he Spirit by carnalizing it Not the flesh weigh downe the Spirit to earth hither 〈◊〉 the Spirit lift up the flesh thither to heaven whence it came To this last heer are three middle conducing ends more 1 Prophesie first Meanes to that end 1 Prophesie 2 Prayer Invoâ—atioâ— lâ—st both which are well heer represented three waies 3 In the tongues the symbolâ— of the HOLY GHOST this day The one Prophesie being GOD 's tongue â—o us â—he other invocation being our tongue to GOD â— In the Spirit Both being 〈◊〉 of the Sâ—irit or breath Prophesie breathes it into us Prayer breathes it out again 3 In the pouring Both pourings after a sort that which
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
Gâ—n 1.2 Lâ—vit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the câ—â—efe witnâ—ssâ— It is the Spirit that beareth witnâ—sse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâ—es but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in â—arth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâ—areth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum â—al 4.9 Ioh. 6. â—3 Not the bloud without the Spirit no more then the flâ—sh without the Spirit non prodest quicquam as said He whose the flâ—sh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â— Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â— from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â— with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâ—it to move it and make it runâ—e it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâ—e as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concâ—rne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câ—r 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâ—e we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â— 8 2 Tim. 4.1 1. Cor. 1â— 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note
is everlasting life in thy kingdome of glorie Whither CHRIST that paid the purchase and the Spirit that giveth the seisin vouchsafe to bring us all A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XX. of May A. D. MDCXXI being WHIT-SVNDAY IAM CHAP. I. VER XVI XVII Nolite itaque errare fratres mei dilectissimi Omne datum optimum omne donum perfectum desursum est descendens a PATRE luminum apud quem non est transmutatio nec vicissitudinis obumbratio Erre not my deere brethren Every good thing and every perfect gift is from above and commeth downe from the FATHER of lights with whom is no variablenesse neither shadowing by turning AND if every good giving and every perfect gift what giving so good or what gift so perfect as the gift of gifts this dayes gift the gift of the HOLY GHOST There are in it all the points in the Text. It is from above It descended visibly this day and from the Father of lights so many tongues so many lights which kindled such a light in the world on this day as to this day is not put out nor shall ever be to the world's end First the HOLY GHOST is oft styled by this very name or title of the gift of GOD. If you knew the gift of GOD saith our SAVIOVR to the woman at the well's side Ioh· 4 1â— What gift was that It is plaine there the water of life That water was the Spirit Ioh. 7.39 This He spake of the Spirit saith Saint Iohn who knew his mind best as then not yet given but since as upon this day sent into the world Secondly This gift is both good and perfect so good as it is de bonis optimum of all goods the best and of all perfects the most absolutely perfect the gift of perfection or perfection of all the gifts of GOD. Act. 8.20 2. Cor. 9.5 What should I say Not to be valued saith Saint Peter not to be uttered saith Saint Paul as if all the tongues that were on earth before and all that came downe this day were little enough or indeed were not enough not able any way to utter or expresse it Thirdly Nay it is not one gift among many how complete soever but it is many in one so many tongues so many gifts as so many grapes in a cluster so many graines Psal. 68.18 in a pomgranate In this one gift are all the rest Ascending upon high dona dedit He gave gifts all these dona were in hoc Dono all those gifts in this Gift every one of them folded up as it were inclusivè The Father the fountaine the Sonne the Cisterne the HOLY GHOST the conduit-pipe or pipes rather for they are many by and through which they are derived downe to us Fourthly and lastly not onely in him and by him but from him too For He is the Gift and the Giver both 1. Cor. 12.4 There is great varietie of gifts saith Saint Paul bâ—t it iâ— oâ—e and the same Spirit that maketh distribution of them to every man severally even as himselfe pleaseth Both the thing given and the Party that giveth it all dâ—rived to us from him wrought in us by him and by us to be referred to him At the time of eny of GOD 's gifts sent us by Him to speake of Scriptures of this nature cannot seeme unseasonable but of all other at the time of this gâ—â—t 〈◊〉 â—roperly Dona dedit hominibus what day was that even this very day Dies 〈…〉 hic so many tongues so many gifts This day I say whereto Doâ—um Dei and Donum Diei fall together so happily We have brought it to the Day The Summe 1. Ioh 2.7 It will not be amisse to touch the end a little which the Apostle aimeth at in these words It is the old it is the new Commandement Mandatum vetus novum to make us love GOD. The point whereto the Law and the Prophets drive yea the Gospel and the Apostles and all We cannot love Him well whom we thiâ—ke not well of We cannot thinke well of him whom we thinke evill comes from Then to thinke so well of GOD as not to thinke any evill not any evill no but instead thereof all good commeth to us from Him So thinking we cannâ—t choose but we must love Him And to this end at the thirteenth verse before Saint Iames had told us plaine GOD is not the Author of evill Not tempted himselfe not tempting any to it As at that verse not the Author of evill So at this the Author of all and every good Men when their braines are turned with diving into GOD 's secrets may conceipt as they please but when all is said that can be No man can ever entirely love him whom he thinkes so evill of as to be the author of evill We are with Saint Iamâ—â— to teach and you to beleeve that will procure you to love GOD the better not that will 〈◊〉 your minds or make you love Him the worse That therefore Saint Iames denies peremtorily No evill Nemo dicat Let no man speake it let it not once be spokâ—n But let this be hardly That all the good we have or hope for descends downe from Him And that Saint Iames heere affirmes as earnestly Erre not my deere bretâ—ren It is to erre to thinke otherwise for that absolutely Every good giving and againe over Every perfect gift there is not one of them all but from Him they come And so we in all duty to love Him from whom all and all manner good proceedeth This is his end Love and that falls fitt and is proper to this Feast the Feast of Love For Love is the proper attribute and proper effect of the Spirit Per charitatem Spiritus Rom. 15 30. the love of GOD is shedd abroad in our hearts by the Holy Ghost this day given unto us The Division The verse to the Chapter is a cleere and a strict proposition but hath in it the force or energie to make a complete argument For if all good from GOD then no evill Iam. 3.11 Saint Iames layes it for a ground Salt or bitter water and sweet cannoâ— iâ—â—ue both from one fountaine Nor the workes of darknesse from the Father of lights never But we take it onely as a proposition with a little Item at the end of it If we aske the questions of Art concerning it Quae Quania Qualis Quae It is Categoricall Qâ—anta It is universall Qâ—alis First it is affirmative then true Erre not 〈◊〉 before it So true as to thinke the contrarie is a flat error The Rules of Logique divide a proposition to our hands into the fore-part in Schooles they call it Subjectum and into the after-part which they call Praedicatum 1. The subjectum heere is Omne datum c The praedicatum Desursâ—m est c The Subject is double 1 Datum bonum and 2
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
enough yet hath no hole in it to drop through against his will He sent his Word it came not by hap Acts 10.36 Ioh 15 26. Ver. 10. that is CHRIST And I will send you another Comforter that is the Holy Ghost Nor He neither Of his owne will begatt He us they be the words that follow The V. Error It is the fift error to ascribe to fortune either datum or donum Err not then as the place is from above so the manner descendens not decidens they come they are not lett fall 3 From whom A Patre luminuÌ„ Whence we see and how Now from whom The partie in a word is GOD. He had said as much before Verse V. If any lack wisdome let him aske it of GOD How comes he heer to use this somwhat unusuall terme the Father of lights It had been to our thinking more proper Why luminum of light to have said from GOD the Author of all good things No there is reason for it For say they are they came down from above when we cast up our eyes thither we can see no further our sight can reach no higher then the lights then the lights there above And so some you have that hold they come from them de luminibus from the lights that such a conjunction or aspect of them such a constellation or horoscope such a position of such and such planets produce very much good This is in Astrologie but not in Theologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which word come the Planets saith Saint Iames Wander not after the wandring starrs de luminibus is not it de Patre luminum is the right So the Father of lights was purposely chosen to draw us from the lights That not they they are not not the children The Father He it is from whom they come The lights No them He made to do service Heb. 1.14 The VI. Error Nay the Angels above them he made to be ministering Spirits for our good Be not deceived with this neither To lift up your eyes to the host of heaven and no further but beyond them to the Father of them all and then you are where you should be This may be one reason But further if you ask Why not rather of all good as he began why is he gone from that term to this of light The answer is easie If we speak of gifts Gen. 1.3 light it is princeps donorum Dei the first gift GOD bestowed upon the world and so will fitt well If of good the first thing of which it is said vidit Deus quòd bena 4. was light and so fitt that way too If you speake of perfect so perfect it is as it is desired for it selfe we take comfort in seeing it we delight to see it though we see nothing by it nothing but the light it selfe observed by Salomon Eccl. XI.V. And for good such is the neernesse of affinitie such I may say the con-naturalitie between light and good as they would not be one without the other All that good is Ioh 3.21 Mat 5.15 loves the light would come to the light would be made manifest desires no bushell to hide it but a candlestick to shew it forth to all the world That they might be searched with lanternes to have the secretts the hidden corners of their hearts looked into that the Father of lights would grant them so to be For perfect so perfect a thing is the light as GOD himselfe is said to be light I. Ioh. I.V. His Sonne our Saviour Ioh. 1.9 to be light of lights the true light that lighteneth every one that commeth into the world His Spirit light so is our Collect GOD which as upon this day hast taught the hearts of thy faithfull people by sending to them the light of thy Holy Spirit The Angels that be good be Angels of light Yea whatsoever heer on earth is perfect 2. Sam. 21.17 Mat. 5.24 the King is called the light of Israël The Apostles called Luces mundi and the Saints of GOD where ever they be in the world shine as lights in it That upon the matter Father of good and Father of light is all one Why 〈◊〉 not 〈◊〉 Paeter luminis would have served if we respect but this but the nature What say you to the number It is luminum why of lights in the plurall That is to give light to that we said before of the diverse degrees of the givings and of the gifts of GOD. In the firmament there is one light of the Sun another of the Moone and 〈…〉 of the Starrs and in the starrs one differeth from another in glorie 1. Cor. 15 41. Good 〈…〉 though not so perfect one as another He that made the bright Sunne in 〈…〉 glorie he made the dimmest starre all alike from Him He alike the Father 〈…〉 Besâ—des he setts them downe in the plurall lights for that the opposite tenebrae 〈◊〉 plurall word and indeed hath no singular for they are many and so need many lights to â—atch them There is the sense's outward darknesse there is the darknesse of the 〈◊〉 man both the darknesse of the understanding by ignorance and error and the darkenesse of the will and heart by hatred and malice 1. Ioh. 2.9 There is the darknesse of adversitie in this world the hither darknesse there is some little light in it And there is the blacknesse of darknesse the utter darkenesse of the world to come Iud. 13. No â—anner light at all Nothing to be seene but to be heard nor to be heard Matt. 8.12 but weeping and wailing and gnashing of teeth To match these so many darknesses there behoved to be as many lights and so Pateâ— luminum comes in not luminis As to match the many miseries of our nature there were as many mercies requisite and so He Pater misericordiarum 2. Cor. 1.3 not misericordiae with the Apostle of many not of one alone We need the number as well as the thing to have a multitude a pluralitie of mercies to have plenteous redemption to to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great varietie of grace and that over-abundant grace Psal 130.7 1. Pet. 4 10. 1. Tim 1.14 that we might rest assured there is enough and enough in the Father of lights to master and to overmatch any darknesse of the Prince of darknesse what or how many soever Shall I shew you these lights Not the visible of the Sunne Moone and Starrs or fire or candle I passe them Besides them there is two in us 1. The light of Nature for rebelling against which all that are without CHRIST suffer condemâ—ation Pro. 20.27 Salomon calls it the candle of the Lord searching even the very bowells Pro. 20. which though it be dimme and not perfect yet good it is though lame yet as Mephiâ—â—sheth it is Regia proles of the blood Royall 2. There is the light of GOD 's
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
more speciall interest then the rest and makes the Feast to be His. For hitherto they had as good a part as He. If you marke it dividing and giving is a kind of inspiring or breathing in uttering and manifesting a kind of breathing out againe of that was inspired And these two are two naturall and kindly acts of the Spirit in us By breathing in to receive by breathing out to utter it out or manifest it And it hath good coherence and followes upon the worke well this manifestation For every mans worke is to make him manifest No better way to take true notice of eny then by it It is not Loquere it is Operare ut te videam CHRIST saith not Ioh. 10.38 auribus or sermonibus but Operibus credite that is oculis credite For works be manifest and may be seene It followes well likewise upon division For 1. First division doth make manifest Things that are propounded in grosse eo ipso are obscure and are therefore divided that they may more distinctly and plainely appeare 2. And second manifestation it selfe is nothing but dividing For what is divided unto us by the three Persons it is required that we should divide unto others and our dividing it among others is that which heere is called manifesting That which we receive when we make manifest we are said to divide and to distribute that which came unto us from the former three divisions 1. Pet. 4.10 But this is sure without manifesting all divisions availe nothing all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 the manifold varietie of the graces are to no purpose no more then a treasure 〈…〉 never so many bags if it be hidden and not manifest is to any profit or any thâ—â—eâ—ter for it Nay it holds in all three 1. In the gifts We are not to rake theâ— up but to stirre them up and make them burne 2. In the calling We are 〈◊〉 to be ashamed of it but to professe it manifestly as he did Rom. 1.16 Non me pudet Evangelij 〈◊〉 the worke We are not to worke inward in a back-roome but to open our shop 〈◊〉 out onâ— wares and utter them Divided and not manifested that is the tongues are 〈◊〉 but they have no fire nothing to give light by And light it is that maketh â—â—â—ifest Which light is not to be hid under a bushell Matt. 5 15. but to be sett upon a candle stick â—or as this Feast gives not to be kept in the shadow but brought out into the 〈◊〉 the bright and White Sunne of this Day Maâ—â—fested then And why For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing is to be done in vaine 3. Profiâ—â—ng but in vaine if to no end To some end then For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is heere in the Text. It fall â—ot into a wise man much lesse into the onely wise GOD to keepe all this diviâ—ing and manifesting and all to no end To know that end then that we runne not in vaine labour not in vaine have not the gifts take not on us the calling do not the workes in vaine receive not the grace of GOD in vaine nay receive not our owne soules in vaine Els we fall upon the other capitall error about Omega 2. Cor. 6.1 about our vltimâ—â— finis To know our part then For Ignoranti quem portum petat nullus secunduâ— est ventus He that knowes not whether he is bound no wind in the skie is good for him To know our end then whether to referre all The gift is for the calling and they both for the worke and they all three are for manifestation But then take heed of making manifestation the end of it selfe and goe no further There are that make that their end that do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle's word to make a faire shew to spread their feathers is all the vse some have of their division CHRIST 's kindred would have made it CHRIST 's end and shouldred him forward to it If you can doe as they say you can doe then get you up to Hierusalem Ioh 7.3 seeke to manifest your selfe there that you may be knowne for such Winne credit and become famous But CHRIST came to another end And the Christian's rule is Nothing for vaine-glorie either by provoking or by emulation It is but Omicron this it is not Omega Wherefore then are we to manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere is our part this is our end to profit withall Whither Paul Apollo or Cephas whether gifts places or works all are for this This is the end of all Farre they are from this end that have use of all three but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not to doe good but to doe a shrewd turne withall now and then Nay that will not sticke to boast one there was that did so of whom the Psalme Quid gloriaris Psal. 52 1. was made how they are hable to doe one a displeasure by their place and pay him home if need be As if officium came of officiendo of standing in another mans light of doing other men hurt Otherwise I trust themselves take no hurt by their offices But take this for a rule the Apostle gives it two severall times There is no power given to any to destruction or to doe harme for edification it is all that is 2. Cor. 10.8 2. Cor. 13.10 to doe good with and therein to be made manifest We may not hatch cockatrice eggâ— to doe mischiefe unto any as they doe to such as eate them Esay 59.5 But all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a compound word and we will take it in peeces First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to 1 bring to 2 bring in to 3 bring forth to 4 bring with To bring in what What profit is there saith the Psalme To bring in some profit Psal. 30.9 Rom. 6.21 To 〈◊〉 fortâ— what What fruit had you saith the Apostle To bring forth some frâ—it To bring with it what Luk. 19.23 That I may receive mine owne with advantage saith he that gave the Talents To bring with it some advantage Away with all saith Eliâ—â— in Iob of which it may be said it did me no good no good came of it Iob. 33.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 12.21 Esay 48.17 These same vana non profutura away with them saith Samuel never looke after them But â—hat saith GOD by His Prophet Ego sum Deus tuus docens te vtilia He teacheth 〈◊〉 nothing but that which will doe us good And what by the Apostle Tit. â— 8 These â—hings are good and profitable for men when he was in the Theame of good works For as we are forbidden to hatch cockatrice eggs things that will doe harme so are we also in the same place Esay 59.5 to weave spider's webbs things very finely spun but for no
with His goodnesse His sweetest His blessâ—deâ—t goodnesse of all And 〈◊〉 your sâ—ving which you had reason to desire that which you never 〈…〉 desired I dare say that gave He You too Exalted His strength that 〈◊〉 might 〈◊〉 Ver. 8 Ver. 12.9.9.10 Your triplicitie And those same Zamzummims the contrivers of the 〈◊〉 His hand found them and they found it He set his strings full against the face of them destroyed them in his wrath even in the very place hath cast them into the fiery 〈◊〉 where even now they frie rooted out their fruict from the earth and their 〈◊〉 from among the children of men All these are word for word every of them in the sequele of this very Psalme All this He did You desired not all this not their aeternall destruction I know yet even with this also He prevented You. 3. In the setting on his crowne For your crowne this is sure if ever any were prevented with a crowne he was that was so in his cradle had it set on his head there when he was not as a weined child morally No nor a weined child literally but indeed a child not yet weined not so much had neither lipps to speake nor heart then to desire eny such thing he was prevented sure 4. In giving and 〈◊〉 his life Further yet if eny found favour in setting on his crown yea crown upon crown and saving upon saving After his first crown in danger to miscarry and even throwen downe as upon this day And after his second in danger againe to miscarrie and to be blowen up upon another day and saved in both He was fairly blessed by His goodnesse say I Which very saving upon the matter was a second crowning even a new setting on that that was sliding of So that Tu posuisti the second time may truly be affirmed of this day And what should I say If eny that his crown saved and his life saved under one Saved and prolonged both so that now these fifteen yeares togither you have held this day with ioy and which is worth all the rest besides length of this life blessed with God's holy truth the pledge of everlasting life the best of his blessings Such a on this Text doth warrant us to say hath cause great cause exceeding great cause his soule to magnifie the Lord Luc. 1.46 and his spirit to reioice in God his Saviour Such a one to performe all the three heer specified so many triplicities of favour would have more then a single reioicing And shall not I add this As to reioice in God so to seeke and set himselfe to devise and doe somewhat for which GOD may reioice in him Somewhat for the Sanctâ—â—rie from thence came his help and from no other place Somewhat I say that thi◠〈◊〉 â—ay be mutuall as of you in GOD so of GOD in You againe Sure there is a bond an obligation to it in Laetabitur the King shall reioice shall be glad still doe it shall not be dispensed with not to doe it Shall not please God if he do it no◠〈…〉 â—ut where are we all this while excluded from this reioicing The King 〈◊〉 it is sayd what and none but he None is mentioned but he We â—ould not let him I dare say doe it alone there be many thousands of us that 〈…〉 stand by looking on if we had eny warrant to reioice too Give me 〈…〉 to looke out a warraâ—◠〈◊〉 us we would be loth to sitt out and to lose 〈…〉 〈…〉 and the Psalme next before it are two sister Psalmes That a 〈…〉 safety the last words of it are Lord save the King Why the King 〈…〉 have that they prayed for and shall not then their Hosanna resolve into 〈…〉 Their carefâ—ll Hosanna into a ioyfull Halleluja Yes and so it doth in 〈…〉 as the last words of that Psalme are Lord save the King so the last of 〈…〉 sing sing for very ioy of it â—â—omised as much there in that Psalme to reioice at the V. verse We will 〈◊〉 Thy Salvation Laetabitur Rex heer it is Laetabimur nos there They 〈…〉 therâ— and they will be as good as their word and so they are For even 〈…〉 Laetabitur Rex is the first verse Cantabimus nos is the last That 〈…〉 at the first we come in at the last If his at the beginning ours at the end 〈…〉 no part in David is the voice of a rebell All good subjects have a part 2. Sam. 20 1. 1. Reg. 12.16 〈◊〉 inheritance in him or as the new taken up terme is a birthright in him 〈…〉 before his Law 〈◊〉 2. Sam. 19.43 They fall there to share the King among them the 〈◊〉 â—nd to reckon up what part and portion each hath in him Have they a 〈◊〉 portion in him Why then in his griefe and in his ioy And if they in 〈◊〉 in ours So that to use the Apostle's phrase If he be sorry 2. Cor. 2.2 who 〈◊〉 as glad and if he be glad to use the Apostle's phrase againe he may 〈…〉 so may every good King of his people This trust have I in you all 2. Cor. 2.3 that my 〈◊〉 the ioy of you all Thus come we to have our part in his ioy And if as it 〈…〉 Iuda is in David the very name of the one with a very small 〈◊〉 the others name if Iuda in David then Iuda's ioy in David's That 〈…〉 laetabitur David it will also be laetabitur Iuda exultabit Israël Psal. 53.6 Iuda 〈…〉 and Israel be right glad Looke ye there is now a warrant there is 〈…〉 for it 〈◊〉 then if we have Scripture for our reioicing let us doe it and doe it 〈…〉 even by and through all this tripartite joy 〈◊〉 with laetabitur Reioice in the spirit within A good signe we doe so if 〈◊〉 can but say the two first words heere Domine laetabitur unto GOD. 〈◊〉 whole text is a speech directed to GOD He made witnesse of our ioy Therefore 〈…〉 hearty and true there is no halting with Him see it be so or tel not Him 〈…〉 He will finde you streight and give you your portion with hypocrites if you 〈…〉 Lord thou knowest thus I am and yet thus you are not Mat. 24.51 〈◊〉 very truth the Psalme seemes to be penned for the nonce that no dissembler 〈…〉 say it He to whom it is to be sayd is not man but GOD and He can tell 〈◊〉 we speake as we thinke or not 〈◊〉 all true hearts will say it and say it with confidence and that even to GOD 〈◊〉 that knowes the ground of the heart Lord thou knowest what is 〈◊〉 thou knowest that I am truly ioyfull even there within 〈◊〉 within we must have it first but there within we must not keepe it nay 〈◊〉 within it will not be kept if there be this spirit and life of inward joy in it Out 〈◊〉 with an exultemus And
rive in sunder So either they were clustering as the manner is in mutinies to runn together on an heap and he made them shedd and sever themselves and returne to their places againe Or ye may referr it to their hearts that with these words were even smitten or cleft quite and broken of their purpose for proceeding any further in so bloudy in enterprise Their motion did not so much as enter into him his did into them â—â—red into them and as his heart smitt him so he smitt theirs smitt them and even 〈◊〉 them made them leave and let go their resolution quite and let Saul go The LXX say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he perswaded them with these words the best overcomâ—â—ng ever by words by perswasion Overcame them our Text turnes it and so Daâ—â—d had heer a victorie Nay a double victorie 1 Over himselfe one and that is a great one Great Victors have failed of it 2 Over his men another He kept them 〈◊〉 And so by these two saved the King twise And many victories he had but of 〈◊〉 all none like this this the greatest For in those other he but slew his enemies 〈◊〉 in this heer without a drop of bloud shed he saved his Prince's life And now this victorie obteined David and his men are agreed and they are satisfied not to rise but 〈…〉 and let Saul rise quietly and go his way By which some amends was made him 〈◊〉 the peece of his mantle This for David's satisfaction and for his Victorie both in 〈◊〉 For this victorie was in a sort his satisfaction and served for it And now we have sett the King safe that he may go when pleases Him would I begg a little leave to returne to David's words to his spell if I may so call it to this 〈◊〉 word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that David did not onely smite but even cleave his men's hearts 〈◊〉 what axe did he this for it is the act of an axe properly Even with these 〈◊〉 they were David's axe Shall we do this shall we so lay hands on him 〈◊〉 be God's Annointed and the edge of his axe were these two Christus Domini they did the seat all the force was in them And indeed of great force they seemed to David Chap. 26.9.11.16 2. Sam. 1.14.16 and were of great use with him came from him oft To his companies heer To Abisai a chapter after To the Amalekite the next Book after I. Chap. Twise heer Thrise to Abisai Twise to the Amalekite Seven times in all And still nothing but Christus Domini as if they had been a kind of Spell to charme any from rising to any such end And sure a marvelous energie there seemes to have been in these words David's men heer were rising these words kept them down they rose not Abisai after he was even striking they stayd his hands he strook not David himselfe he was but thinking a thought that way they smitt his heart made it to ake made him give over Now when I fall to consider what vertue these two words had in those times to hold men's feet from rising their hands from striking yea their very heart from thinking any such thought O I am forced to wonder they should not have in our times the force they then had David could not overcome some men now his men would rise do what he could feet hands and heart flie loose now these words notwithstanding They have not the power to breake men men have rather the power to breake them 2. Sam. 23.18 David's men were brave Souldiers Abisai one of his three Worthies Himself more worthy then they all Power they had to stay these so many men of armes and have not now the power to make a seely Frier hold his hands What is become of their vertue now Of the cleaving force they then had It should seem David's men were other gates men then many I will not say of our Souldiers but of our Iesuites and Friers are of late had magis subacta pectora brests of a better mold had at times been brought by David to know what GOD was what it was to be GOD 's Annointed Psal. 116.15 Chap. 26.9 how precious their bloud was in his sight how no man could lift up his hand against them and be innocent So they soon tooke an impression of this his absit so passionately so pithily withall delivered by him Men's brests are now made of a tougher metall the words meet with harder hearts in the Cloyster now then heer they did in the Camp Some men's hearts now leave not striking them till they have stricken Saul to the heart Turne David's Absit mihi à Domino into Adsit mihi à Domino facere rem hanc turne his execration into a prayer nay into many prayers rosaries and masses for GOD 's assistance to an act which his very soule abhorreth And this is the reason The words are not rebated they have not lost their edge but men have instead of hearts now flint-stones Els the words being the same the same effect would still follow if the hearts also were the same For the same effect doth still follow in all whose hearts God hath touched on whom the Spirit of God is come For where the Spirit of God is there the word of God will worke and where it workes not we may safely say there is no Spirit to worke on 1. Chro. 12.18 To trie then on whom the Spirit of God is come there comes to my mind a praegnant place it is the XII of I. Chron. full to this point and it will even bring us home to our own text againe Amasa there when the question was asked whom they would take part with he and his cried Thine are we ô David and on thy side thou sonne of Isai. And it is there in expresse termes affirmed that the Spirit of God came upon him that made him thus to crie If then the same Spirit of God be upon us that was upon him 1. Sam. 13.14 it will make us take up the same words Thine are we and on thy side ô David Thou hast a testimonie in holy Writt to have been a man according to God's own heart what was in God's heart was in thine then are we to think say and do as thou diddest and so the Spirit of God is upon us indeed Will we then be as David with him on his side If GOD'S Spirit be upon us we will now come we to our text For heer is in this our text a vive anatomie of David in each part his eye his hand his heart his mouth and all 1. His eye full of compassion to Saul his Sovereigne It was not good in his eyes to 〈…〉 any hurt good to spare him PeperciÌ„t tibi oculus meus 11. verse There 〈…〉 eye â— His hand not hable to stirr not mittere manum in Christum Domini to lay eny 〈…〉 him O ne sit
have done For according to the new taken up resolution of the grave Fathers of the societie He should have taught them first to take a paire of ballances and weighed whether the good that would ensue would over-weigh the losse of the towne If it would up with it and spare not That it would certainely For it would strike such a feare the burning of this towne into all the townes about that CHRIST should never after want receiving and it would salve CHRIST 's reputation much who had been thought too great a favourer of these Samaritans and it would be much for His credit that He had Disciples could doe as much as ever could Elias But CHRIST never stands weighing these but for all the parties were Samaritans parties not to be favoured for all it is made His quareile non Eum for all their meanes should be by miracle which cannot be misliked for all this turnes and rebukes them Never thinkes the motion worth the answering as being evill ex totâ substantiâ but rebukes them for moving it rebukes the spirit it came from and rebukes them of ignorance of their owne spirit Ye know not what spirit ye are of As much to say as If ye did ye would make no such motions that you doe make any such it proceeds from Nescitis That would be marked They are in ignorance and the worst ignorance of themselves that move for fire They knew not what spirit they are of but whatsoever it is a wrong spirit it is for heere it is rebuked by CHRIST 1. For Nescitis That which CHRIST rebuketh is Nescitis that is their fault There is no word on which His rebuke can fall but that It can be no good motion that comes from Nescitis For from Nescitis commeth no good without knowledge the soule it selfe is not good Matt. 20.23 Ioh. 4.22 Nescitis quid petatis No good prayer Adoratis quod nescitis no good worship and so ignorant devotion implicite faith blinde obedience all rebuked Zeale if it be not secundùm scientiam Rom. 10.2 cannot be secundùm conscientiam matter of conceit it may be of conscience it cannot be It is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be allowed we see no not in CHRIST 's owne cause 2. For Nescitis cujus spirituâ— Pro. 10.2 And it is not every ignorance this not of the act but of the spirit he chargeth which is more For Spirituum pondeâ—â—or DEVS GOD weighs the spirit men looke to the acts He to the spirit therefore try the act but the spirit rather We may be deceived in any act if we know not the spirit it comes fro One and the 〈◊〉 act proceeding from diverse spirits good for one for another not so 1. Ioh. 4.1 1. Cor. 12.10 Therefore Probate spiritus is ever good counsaile and discretio spirituum a principall part of â—nowledge And if this import us to doe in other mens spirits not to be deceived in them 3. For Nescitis cujus spiritus vos â—â—ch more in our owne that we deceive not our selves which is the third degree Nescitis cujus spiritus cujus vos the foule elench of all ab ignoratione proprij spiritus â—o fall into this fallax For indeed many blind actions come from men by reason of ignorance of this third And this we are to looke to the rather for that we see two so great Apostles like to precipitate themselves into a bloudie act for mistaking this point 1. There are sure many Nescitis they were in Elias first did not that they would doe that is one His fire tooke hold of none but Delinquents every one as deepe in the same fault as another Heere is a great many women and children in the towne not accessorie to this Gen 18.23 Ion. 4.11 GOD would not suffer the wicked and innocent to perish together no not in Sodome would not suffer Ninive to be destroyed because there were in it many that knew not their right hand from their left This did not Elias 2. Then it was but quod fecit Elias not sicut there is another For what Elias did he did by speciall inspiration had a particular Commission and as it were a Privie Seale for it And that we must ever distinguish in the Prophets when they proceed by their generall calling therein we may follow them and when an act is executed and done by them by immediate warrant for such warrant passes not the person no precedent to be made of it Els without their revelation we may do quod fecit Elias and not Sicut And that is a great Nescitis and doth much harme for many a lewd attempt it is sought and if they gett it once over their heads they think they are safe For killing of Kings Sicut fecit Ahud of Queenes Sicut fecit Iehoiada Iud. 3.21 2 King 11.20 for rebelling Sicut Libna No no Quod fecit not Sicut fecit what they did they doe as they did they doe not 3. But if it were Sicut fecit too it would not serve It is a Nescitis still and this is our SAVIOVR CHRIST 's directed to their allegations of Elias I observe they aske of the act and CHRIST answers of the spirit So that Sicut fecit Elias is not enough is but a weake warrant you must be of his spirit as well as doe his act His Sicut will not beare your act unlesse you have his spirit too It is not enough to say thus did Elias unlesse you add I am of the same spirit 4. Then it remaines they must say they are of Elias's spirit and into some such phansie it seemes they were fallen but that is another Nescitis Why what harme iâ— that Elias's spirit I hope was no evill spirit No but every good spirit as good as Elias's is not for every person place or time Spirits are given by GOD and men inspired with them after severall manners upon severall occasions as the severall times require The times sometime require one spirit sometime another Elias's time Elias's spirit As his act good done by His spirit so His spirit good in His own time The time changed the spirit then good now not good For both are faultie the act without the spirit and the spirit without the time And so it may fall out that at sometime one may be rebuked for being of Elias's spirit well enough when Elias's spirit is out of time 5. But why is it out of time That is another Nescitis which CHRIST setts downe plainely when He renders the reason For the Sonne of man is come for we may well make a pause there As if He should say Indeed there is a time to destroy saith Salomon Eccles. 3. that was under the Law Ignea lex the fierie law Eccl 3. â— Deut. 33.2 〈◊〉 Moses calls it then a fierie spirit would not be amisse then was Elias's time 〈◊〉 now the Sonne of
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
their duties both in one periode Heer God beâ—â—re Caesar there Caesar before God Now the nature of those that be joyned by GOD is sett down by our Savioâ—r thus Quod Deus conjunxit Quod it is not quos or quae No more plurall Mat. 19 6. 〈◊〉 No but coalescunt in unum they grow together together into one one sinâ—â—lar quod GOD 's Conjunction is ever of the nature of an Vnion One Et One 〈…〉 One feare between them One opposite against them 〈◊〉 these thus joyned by GOD what is our duetie As we find them close joyned to our hands so to keep them First Homo ne separet not to sever them at any hand 〈◊〉 Homo ne solvat not to make the knot more slack or loose Think it was not for nought that our Saviour CHRIST said of this Scripture in particular Non potest solvi Scriptura Ioh. 10.35 Not Non dissolvi but non solvi Dissolvi the knot loosed quite but solvi not made more looâ—e or slack then he left it One is opposed to the joyning the other to the neeâ— joyning of them Not to do it our selves and not to endure them that are tampering about it Not the Anabaptist that would put out Et regem clean Not other little better that put it out and put it in at their pleasure a King or no King to be feared or to feare fast or loose to joyne or to stand aloofe as it were in opposition the whole heaven in sunder Timete Reges the Accusative or Timete Reges the Vocative as falls fittest to their turne Neither to endure them that would dissolve it cleane Nor them that would faine slacken it to the end to wring or wedge in a third betweene Deum and Regem No let them stand and stand as they be left unloosed unloosened Deum Regem They that fall to be changers after in the Text begin their change ever at this at transposing or interposing somwhat between Deum et Regem Therefore look to this well This for the first conjunction inter se between themselves Their conjunction in Time 2. The Act. Then are they joyned againe in aliquo tertio in a third Time Why in Time Indeed our Saviour CHRIST 's Quae Caesaris is more ample a great deale many things contained in it besides Of those many this is but one but this is one And this one heere is made choise of because it falls fittest to the purpose in hand The purpose is to restraine from medling Now feare is more restrictive then honour or any of the rest The Philosopher calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion that holds as it were the reignes of our nature to check us and keep us back from that which is hurtfull to which otherwhile we are but too inclineable As namely there is a spirit in us Iam. 4.5 And that spirit saith Saint Iames lusts after envie And envie is at our Superiours toward whom even the supremest of them men stand not alwayes in so good termes as were fit Nay so farr forget themselves sometimes witnesse this Day as they fall to change change with a witnesse change them into ashes put fire to them and blow up King and all Heer needs a Retentive Feare is fit for that Therefore it is feare Feare God and the King Feare God Of feare God we shall soon agree that he is to be feared I would to GOD we would with as great accord agree to do it as we will easily agree it is to be done that so it might be with us as with holy Iob it was Vt timor noster spes nostra from our feare might grow our hope Iob 4.6 the true hope when all is done Even that which riseth from feare which makes us refraine to do evill and so breeds in us the hope of all hopes the hope of a good conscience God And the King 1. Ioh. 5.6 But feare God is not all Et Regem And the King him we must feare too In water and bloud saith Saint Iohn not in water onely but in water and bloud So heer God and the King not God alone but God and the King Non sufficit unum oportet utrunque fieri in Copulativis Hence riseth the second conjunction As before of God and the King so heer now of the feare of God and the feare of the King And even the same benigne aspect that is between God and the King the same is there between the two feares the very same every way They be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compatible as we say in Schooles they will stand together goe together hold together well They hinder not one the other By the grace of GOD we may do both Both be regall and religious too We shall not feare the King a whit the lesse for fearing God Nor vice versâ GOD the lesse for fearing the King Not the lesse Nay the more For they be not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely a joint and mutuall consistence between them but a joint and mutuall assistance either of other Not onely not hinder but further nor endure but enduce one the other So that 1. Pet. 2.13 that which is heer Et Deum is elswhere Propter Deum And not onely with God but for God we feare the King And though Regem stand last be as we say vltimum in executione yet is it heere in this place primum in intentione The sequel shewes it For when he coâ—es to the Et ne marke it well the point of opposition He saith not Medle not 〈◊〉 irreligious persons Atheists such as feare not GOD so he should if Time 〈◊〉 had been principally meant No but Medle not with the Seditious Now they we know are most properly opposite to the King The feare of GOD hath elsewhere his chiefe place many times and oft But heere Time Regem is primae intentioâ—is the very marke all this Text levells at Then why is it not Time Regem and no more adoe and leave out Time Deum quite For what hath GOD to doe heere in matter of this kind of Sedition Not â—o There is reason Time Deum should be in and first in In the point of Allegiance he that will lay his ground sure it behoveth him as Gregorie speaketh arcessere rivum Fidelitatis de fonte pietatis to draw downe the streame of allegiance from the true conduit-head of it the feare of GOD If thence it come not it is minus habâ—ns not as it should be For if it be right Time Regem is to come out of Time Deum Marke this methode well to have Regall duties rightly setled But feare God first he goes up as high as GOD beginnes with Time Deum the feare of GOD. And thither we must if we shall go soundly to worke It is not the Common-Law or eny Act of Parliament that breeds Time Regem kindly If our feare
bosome wide open to receive them Lazarus in a rich man's bosome is a goodly sight in heaven and no lesse goodly in earth And there shal be never a rich man with Lazarus in his bosome in heaven unlesse he have had a Lazarus in his bosome heer on earth The poore are of two sorts Such as shal be with us alwayes as CHRIST saith to whom we must do good by relieving them Ioh. 12.8 such is the comfortlesse estate of poore Captives the succorlesse estate of poore Orphanes the desolate estate of the poore Widowes the distressed estate of poore Strangers the discontented estate of poore Scholars all which must be suffered and succoured too There are others such as should not be suffered to be in Israël whereof Israël is full I meane beggers and vagabonds able to worke to whom good must be done by not suffering them to be as they are but to employ them in such sort as they may do â—ood This is a good deed no doubt and there being as I heare an honourable good purpose in hand for the redresse of it GOD send it good successe I am as â—ne in part of my charge to exhort you by all good meanes to helpe and further it Me thinketh it is strange that the exiled Churches of Strangers which are harboured heer with us should be hable in this kind to do such good as not one of their poore is seene to aske about the streets and this Citie the harborer and maintainer of them should not be able to do the same good Hable it is no doubt but men would have doing good too good cheape I know the charges will be great but it will quitt the charges the good done will be so great Great good to their bodies in redeeming them from diverse corrupt and noysome diseases and this Citie from danger of infection Great good to their soules in redeeming them from idlenesse and the fruit of idlenesse which is all naughtinesse no where so rife as among them and this Citie from much pilfering and losse that way Great good to the Common-wealth in redeeming unto it many rotten members and making them men of service which may heereafter do good in it to the publique benefit and redeeme this Citie from the blood of many soules which perish in it for want of good order Last of all great good to the whole Estate in bringing the blessing of GOD upon it even that blessing Deut. 15.4 that there shall not be a begger in all Israël So much for doing good Laying up in store c. That is your worke shall not be in vaine in the end The last point The Reason but receive a recompense of reward which is a prerogative the which GOD 's Charges have above all other In mans there is death to the Offender but if any have kept his charge he may claime nothing but that he hath Onely the Lord's Charges are rewarded So that besides the two reasons which may be drawen out of the former 1 one of the uncertaintie 2 the other of GOD 's bounty 1. Of the Vncertainty Da quod non potes retinere That we would part with that that we cannot keepe long that we must part with yer long whither we will or no 2. Of the Bounty of GOD De meo peto dicit CHRISTVS That GOD which gave asketh but his owne but of that He gave us a part to be given Him and we if there be in us the heart of David will say quod de manu tuâ accepimus 3. Besides these a third 1. Chro. 29.40 Though GOD might justly challenge a free gift without any hope of receiving againe He will not but tells us His meaning is not to empoverish or undoe us but to receive these which He gave us and came from Him every one and those that within a while forgoe we must to give us that we shall never forgoe That is that he teacheth us commandeth not our losse but commendeth to us a way to lay up for our selves if we could sâ—e it not to leese and leave all we know not to whom Well said Augustine preaching on these very words At the very hearing these words Part with and distribute the covetous man shrinkes in himselfe at the very sound of parting with as if one should poure a bason of cold water upon him so doth he chill and draw himselfe together and say Non perdo he saith not I will not part with but I will not lose for he counteth all parting with to be losing And will ye not lose saith Saint Augustine yet use the matter how you can lose you shall for when you can cary nothing away of all you have do you not lose it But goe to saith he be not troubled hear what followes shut not thy heart â—gainst it Laying up for yoâ—r selves I know Iudas was of the mind Laying up for â—our selves that all that went besides 〈◊〉 bagg was Vtquid perditio and so be all they that be of his spirit But Saint â—aul is of that mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay out to good uses is to lay up to our owne uses that â—n paâ—â—ing thus with it we do not dimittere but praemittere not lose it by leaving it heer from whence we are going but store it up by sending it thither before whither we are going And indeed one o◠〈◊〉 two we must needs either leave it behind and lose it for ever or send it befoâ—â— and have it our owne for ever Now choose whither you will hold of Iudas's or Paule's For indeed it is not laying up Saint Paul findeth fault with but the place where not building or obteining or purchasing all which three are specified and the Apostle speaketh in your owne termes and the things you chiefly delight in but the laying up in the flesh which will rott and with it whatsoever is laid up with it or in the world which is so variable now and will be consumed all to nought and with it whatsoever is said up in it But he would have us to lay it up in heaven which besides that it is our owne countrey and this but a strange land is the place whither we passe leaving this place behind and from whence we must never passe but stay heer and either for ever want or have use for ever of that we part with heere And to say truth Vt quid respicimus With what face can we look up and look upon heaven where we have laid up nothing or what entertainment can we hope for there whither we have sent no part of our provision but for ought of our sending the place is cleane empty You will say how can one reach heaven to lay any thing there I will aske you also another question How can a man being in France reach into England to lay any thing there By exchange And did you never hear of our exchange Cambium coeleste You know that to
Lords of their Auditor's faith I know not what it is but onely on condition that the sense they now give be not a feigned sense as S. Peter termeâ—h it but such a one as hath been before given bâ— our faâ—hers and fore-runners in the Christian faith Say I this of my selâ—e saith the Apostle saith not the Lawe so too Give I this sense of mine owne head haâ—h â—ot CHRIST 's Church heretofore given the like Which onâ—â—o 〈◊〉 iâ— it were streightly holden would ridd our Church of many sâ—nd imaginations which now are stamped daily because every man upon his owne single bond is trusted to deliver the meaning of any Scâ—iptuâ—e which is many times nought else but his owne imagination This is the disease of our Age. Not the Pharisee's addition which is well left but as bad as it the Philosopher's glosse which too much aboundeth And I see no way but this to helpe it 2. From within by Christians Imaginations from the Christians Secondly from among the Christians themselves arose men speaking perverse things whom S. Paul well calleth fratres subintroductos Gal. 2.4 Who also by their imaginations mainly corrupted the Apostle's Doctrine which we heretofore divided into the 1 Matter in which 1 The Substance and therein 1 the foundation 2 the Building upon it 2 The Caeremonie 2 Mâ—nner Concerning all which imaginations have risen 1. In the matter and substance Imaginations touching the foundations Which are two so called by the name oâ— foundations a Touching the foundation Heb. 6.2 Mar. 1.15 Act. 10.20 1. Repentance Act. 6. first laid by our SAVIOVR CHRIST and after kept by the Apostles Even 1 Repentance and 2 Faith Imaginations touching Repentance Nicolas one of the seaven as Eusebius testifieth became a man of imaginations and began the sect of the Nicolaiâ—ans * Apoc. 2.15 whom GOD hateth After whom arose Carpocrates in the same of whom came the sect of the Gnostiques A Sect that blew up that part of the foundation which is called Repentance from dead works For as Epiphanius testifieth they held that all other things besides faith were indifferent Repentance and all And that so a man knew and imbraced certaine dictates and positions they would deliver him live how he list he could not choose but be saved And of these high points of knowledge they entituled themselves Gnostiques that is men of knowledge And all other Christians that could not talke like them Simplices good simple soules Such is the imagination in our daies of carnall Gospellers That so he forgett not his Creed he cannot miscarrie These be the Gnostiques of our age Imaginations touching faith On the other side against the other part of the foundation faith Tatianus a Christian and a great learned man cast his Mâ—ne of whom was the sect of the Encratites who offended at the licentious lives of the Gnostiques fell into the other extreme that Non est cur andum quid quisque credat id tantùm cur andum est quid quisque faciat that the Creed might be cancelled well enough for an upright and streight course of life GOD onely regarded And in every Sect a man might be saved that lived well These for their sober and temperate kind of life termed themselves Encratites that is strict livers and all other Christians that lived not in like austerity Psychicos that is carnall men Such is in our daies the imagination of the Civill Christian who so his conversation be blamelesse and honest careth not for Religion and Faith at all but for the most part lives and dies in brutish ignorance We may call these the Encratites of our Age. Imaginations touching the building b Touching the Building A secondary part of the Apostle's Doctrine and not of like necessity with the former Epiphanius writeth Haeresi 61. There were a sect a branch of the old Cathari or Puritanes as he saith which called themselves Apostolici propter exactum disciplinae studium c. For an extraordinarie desire they had above other men to have discipline and all things to the exact patterne of the Apostle's dayes which is it selfe an imagination For it were cacozelia an apish imitation to reteine all in use then seeing diverse things even then were but temporaria For beside their Canon Gal. 6.16 in matters of knowledge they had their dogmata or decreta not of aequall importance as was that of eating things strangled and blood Act 16.4 which no man now thinketh himselfe bound to absteine from And besides their Epitaxes commandements in matter of practise they had their Diataxes Injunctions not of aequall regard with the former Such were their Agapae love-feasts after the Sacrament 1. Cor. 11.10 Iud. 12. 1. Cor. 11 20. and their celebrating the Sacrament after Supper which no Church at this day doth imitate Therfore to presse all that was in that time is an imagination And as to presse all so of these things that remaine to presse all alike or thinke an aequall necessity of them which was a parcell of the imagination of the Donatists For some things the Apostles peremptorily commanded Some things they had no commandement for 1. Cor. 7.10 1. Cor 7.25 1. Tim. 4.11.6.2 but onely gave counsaile Some things they commanded and taught somethings they taught and exhorted whereof each was to be esteemed in his owne value and worthinesse Neither to dispense with the commandement nor to make a mater of necessitie of the Counsaile Both which have not a little harmed the Church Lastly to these matters of Counsaile which for the most part are things indifferent they also fall upon two imaginations 1. Some say Omnia mihi licent 1. Cor. 10.23 and so it be not condemned as unlawfull make no bones of it Col. 24.21 which tendeth to all prophanenesse Others say Touch not Taste not Handle not which speak of things indifferent as meerely unlawfull 1. Cor. 7.35 which imagination ends in superstition A meane way would be holden betweene them both that neither a snare be cast on mens consciences Gal. 5.13 by turning Non expedit into Non licet nor our libertie in CHRIST be made an occasion to the flesh by casting Non expedit out of dores For the Spirit of CHRIST is the spirit of ingenuitie which will freely submit it selfe to that which is expedient even in things of their owne nature lawfull The not observing whereof with good heed and discretion hath in old time filled the world with many a superstitious imagination and in our daies hath healed the imagination and superstition and hypocrisie with another of riot and licentious libertie as bad as the former yea a great deale worse 2. Imaginations in the caeremonie Imaginations touching the caeremonie First I take it to be a phansie to imagine there needs none for without them neither comelinesse nor orderly uniformity 1. Co. 11.13 will be in the Church Women will pray uncovered
place contrarie to the minde of CHRIST who would hâ—ve the degree of the place as neere as could be to the measure of the gift 〈◊〉 should be but one GOD. In the Text there is no more But heere is another The Apostle calls him the GOD of this world who hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who 〈◊〉 too and his workes tend to deface and damnifie the Church all he may 2. Cor. 4.4 â—or there is but one Lord heere to divide places But by a jure patronatus other Lords there are that make divisions and subdivisions of them Of whom the poore 〈◊〉 divided places may say with Esay O Lord Esay 26.10 other Lords besides thee have had the 〈◊〉 of us So there is but one Spirit But another Spirit there is abroad in the world He that carried CHRIST up to the top of the mountaine and talkt of Tibi dabo as if he had gifts too Matt. 4.9 I shall be sory to make any other division of gifts then those of the Holy Ghost Bâ—t made it must be which the world hath made and makes daily and makes more accompt of them then of these heere in the Text. And indeed such accompt as the Holy Ghost may sitt still and keepe his gifts undivided well enough The other Spirit divides other manner gifts then the Holy Ghost hath any The gifts of the Holy Ghost are dona pectoris come out of the breast You would thinke the others come out of the breast too but they come but out of the bosome And in speculation we say the Holy Ghost's gifts are farre above these but in practise they are daily found to be farre above them in power For the Wise-man saith Dilatant viam hominis Prover 18.16 these gifts have a power to make a way through never so thicke a prease power to make any doore fly open afore them They speake of graces They make any that come with them more gracious then these of Saint Paul Nay they will disgrace them and marre their â—â—shion quite But then those gifts hold not of this Feast not of Pentecost but hold of the Feast of Simon and Iude they The Church hath joyned those two Saints in one Feast And the Divell in many things els GOD 's ape hath made a like joyning of his too in imitation of the true His Simon is Simon Magus not Simon Zelotes and Iâ—de Iudas Iscariot not Iudas the brother of Iames no kin to him Simon he came of roundly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offered frankly would come to the price And Iudas Act. 8.18 he would know what they would give how thankfull they would be and it was done aâ—d there goeth a bargaine These two are like enough to agree Matt. 26.15 And thus is the Holy Ghost defeated bought out He and his gifts by Simon still And thus is CHRIST betrayed in his places and that by Iudas still This wicked fraternitie of Simon and Iude are the bane of the Church unto this day Iudas that sold CHRIST like enough to make sale of CHRIST 's places Simon that would buy the Holy Ghost had he beene to be sold as like to buy out the Holy Ghost's gifts as the Holy Ghost himselfe And this fault in the first concoction is never after amended in the second For with such as these GOD will never co-operate never comes there any fruit of sâ—ch Enough if any thing were enough But thus CHRIST 's places goe against CHâ—IST 's will Thus have yee a calling without a gift What say you now to a gift without a calling Tâ—â—se are not for the Holy Ghost These care as little for CHRIST Some such â—â—â—câ—re no man must say but gifts they have such as they be But they care not 〈◊〉 for troubling themselves with any calling They are euen as well without Hop 〈◊〉 downe as grashoppers hither and thither but place they will have none yet their 〈…〉 and they cannot hold them doing they must be and if they have got but 〈◊〉 end of a gift have at the worke be doing they will of their owne heads 〈…〉 by any so that have right to call And for default of others even make no more adoe but call themselves lay their owne hands upon their owne heads utterly against CHRIST 's mind and rule And so over CHRIST 's head they come from the gift to the worke without any calling at all Well in these two they have somewhat yet Either a calling without a gift or a gift without a calling What say you to them that have neither but fetch their run for all that and leape quite over gift and calling CHRIST and the Holy Ghost both and chop into the worke at the first dash That put themselves into businesse which they have neither fitnesse for nor calling to Yet no man can keepe them but meddle they will and in Church matters specially there soonest of all And print us Catechismes and compose us Treatises set out prayers and new Psalmes as if every forreiner were free and might set up with us Good LORD what the poore Church suffers in this kind Yet have you a fourth no lesse ill then any of these And these be such as have gifts and callings both it cannot be denied yet fall short at the worke Worke not at all Luk. 19.20 Wrap up their talent fold it up fairely in a napkin and lay it by them Let their calling lie fallow get them into Ionas's gourd and sit gazing there or into Ezekiel's caldron Ion. 4.6 Ezek. 11.3 and lie soaking there Worke who will and worke GOD in whom He will in them He shall worke nothing Nothing so to any publique good These have great accompt to make to GOD for thus treading under their foot His division Nay to all three To CHRIST also for the contempt of His calling and to the Holy Ghost too for burying His gifts So have you 1 a calling and no gift 2 a gift and no calling 3 neither gift not calling but worke for all that 4 both gift and calling and no worke not for all that All awry all in obliquitie for want of observing the order heere established These obliquities to avoid The Trinitie actuall It is the will of GOD that this Trinitie Reall should meet and grow into Vnitie as the Personall it selfe doth that so this heere on earth beneath may grow and be conformed to that there 1. Dividing in heaven above The former three divisions in the former three Verses all meete in the Vnitie and manifestation in this fourth Verse which is the Spirit 's Vnitie And so come we now about to the Spirit againe For all this dividing is not enough But when the doles and divisions of all three is done 2. Manifesting then beginnes the Spirit anew For these must not be conceald but be all manifested And that must be by the tongues of this day Which is it that giveth the Holy Ghost a