Law Lex lux saith Salomon totidem verbis Pro. 6. and his Father Pro. 6.23 Psal. 119.105 a lanterne to 〈◊〉 feet Nay in the nineteenth Psalme what he saith at the fourth verse of the Sunne at the eight he saith the same of the Law of GOD lights both 2. Pet. 1.19 3. The light 〈◊〉 prophesie as of a candle that shineth in a darke place 4. There is the wonderfull light of His Gospell So Saint Peter calls it the proper light of this day 1. Pet. 2 9. The tongues that descended so many tongues so many lights For the tongue is a light and brings in light what was before hid in the heart 5. And from these other is the inward light of grace whereby GOD which commanded the light to shine out of darkenesse 2. Cor. 4.6 Be it is that shineth in our hearts by the inward annointing which is the oile of this 〈◊〉 the light of his Holy Spirit chasing away the darknesse both of our hearts and 〈◊〉 6. There is the light of comfort of His Holy Spirit a light sowen for the â—â—ghteous heere in this life And 7. There is the light of glorie which they shall reape the light where GOD dwelleth and where we shall dwell with him Even the inheritance of the Saints in light when the righteous shall shine as the Sunne Col. 1.12 Matt. 13.43 Exod. 25. â—2 in the kingdome of their Father the Father of lights Moses's Candlestick with seven stalkes and lights in each of them Of all which seven lights GOD is the Father acknowledges them all for his children and to his children will vouchsafe them all in their order Now this onely remaineth why He is not called the Author 3 Why Pater not Author but the Father of these In this is the manner of their descending And that is for that they proceed 〈◊〉 Him per modum naturae as the child from the Father per modum emanationis as the beams from the Sunne So both Father and light shew the manner of their comâ—ing Proper and naturall for Him it is to give good Good things come from Him as 〈◊〉 as doe they therefore said to be not the Author the Lord and giver but 〈◊〉 the very Father of them It is against His nature to doe otherwise to 〈…〉 send forth ought but good his very loines his bowells are all goodnesse 〈…〉 darknesse He cannot be being Father of lights nor of ought that is evill For thâ—â— two darke and evill are as neere of kinn as light and good This is the message saith Saint Iohn that we heard of him and that we declare to you that GOD is light 1. Ioh. 1.5 and in Him is no darknesse at all Nâ—ither in Him nor from Him Nemo dicat let never any say it Let it never sinke into you Tempted He is not with evill Tempt He doth not to evill Verse 13. Ascribe it not to Pater luminum but to Princeps tenebrarum to the Prince of darknesse not to the Father of lights But ascribe all good from the smallest sparke to the greatest beame Ephes. 6.12 from the least good giving to the best and most perfect gift of all to Him to the Father of lights So we see 1 why light 2 why lights 3 why the Father of lights So much for the Praedicate and whole Proposition II. The Item And all this may be and yet all this being it seemes some replie may be made and stand with the Apostle's terme of lights well enough That what befalls the lights the children The VII error may also befall the Father of them The great and most perfect light in this world is the Sunne in the firmament and two things evidently befall him the two in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variation He admitts declines and goes downe and leaves us in the darke that is his parallaxe in his motion from East to West And turning he admitts turnes backe goes from us and leaves us to long winter nights that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his motion from North to South One of these he doth every day the other every yeare Successively removing from one hemisphere to the other when it is light there it is darke heere Successively turning from one Tropique to another when the dayes be long there they be short heere And if we shall say any thing of the shadow heere that way we lose him too in part by interposing of the clouds when the day is over-cast So the night is his parallax the winter his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darke weather his shadow at least Shadowes doe but take him away in part that is not good But darknesse takes him away cleane that is perfectly evill That it may be even so with the Father of lights as with this it is Good and evill come from him alternis vicibus by turne and as darknesse and light successively from them That it may fare with Him as with the Heathen Iupiter who had say they in his Entrie two great fatts both full one of good the other of evill and that he served them out into the world both of the good and of the evill as he saw cause but commonly for one of good two of evill at least It was more then requisite he should cleere this objection So doth he denieth both all three if you will That though of man it be truely said by Iob He nâ—ver continues in one stay Iob. 14.6 though the lights of heaven have their parallaxes yea the Angels of heaven Iob. 4.18 Exod. 3.14 Mal. 3 6· He found not stedfastnesse in them Yet for GOD he is subject to none of them He is Ego sum qui sum that is saith Malachie Ego Deus non mutor We are not what we were a while since nor what we shall be a while after scarce what we are for every moment makes us varie With GOD it is nothing so He is that He is He is and changeth not He changes not his tenor he changes not his tense keeps not our Grammar rules hath one by himselfe Not before Abraham was Io. 8.58 I was but before Abraham was I am Yet are there varyings and changes it cannot be denied We see them daily True but the point is per quem on whom to lay them Not on GOD. Seemes there any recesse Ierem. 2.17 It is we forsake Him not He us It is the ship that moves though they that be in it think the land goes from them not they from it Seemes there any variation as that of the night It is umbra terrae makes it the light makes it not Is there any thing resembling a shadow A vapour rises from us makes the cloud which is as a pent-house betweene and takes Him from our sight That vapour is our lust There is the apud quem Is any tempted it is his owne lust doth it that entises him to sinne that brings
himselfe That nothing come from it but such as may become that flesh which is now all one with the flesh of the SONNE of GOD. Without the Manifestation Provided that it be not all Within For we deale not with a Mysterie alone but with a Manifestation too That therefore our godlinesse be not onely mysticall but manifest as GOD was As the Mysterie so the Godlinesse of it Great and conspicuous both For that is the complaint that in our godlinesse now adaies we go very mystically to work indeed we keepe it vnder a veile and nothing manifest but opera Carnis Which maketh Saint Iames crie Galat. 5.19 Iam 2.18 2. Cor. 4.10.11 Ostende mihi shew it me and Saint Paul tell us that the life of IESVS must not onely be had in our spirit but manifest in our flesh For Godlinesse is not onely Faith which referreth to the Mysterie as we have it directly at the IX Verse the Mysterie of Faith But it is Love too which referreth to the Manifestation For in hoc cognoscimus saith Saint Iohn By this we know ourselves and in hoc cognoscent omnes saith CHRIST 1. Ioh. 3.14.4.13 Ioh. 13.35 By this shall all men know that we are His. And if Faith work by Love the mysterie will be so manifest in us as we shall need no perspective glasses or other optique instruments to make it visible all men shall take notice of it And yet remaineth there one point then which there is not one more peculiar to a Mysterie 2 By the Initiation of us into it That which the Apostle Hebr. X. Verse XX. calleth Initiating whereby we grow into the fellowship of this and what Mysteries soever For this we are to vnderstand that Mysteries go not all by hearing No they be dispensed also And men are to esteeme of us saith he 1. Cor. 4.1 not onely as of the Vnfolders but as of the Stewards or Dispensers of the Mysteries of GOD. Operari mysterijs is a phrase well knowne to the very Heathen themselves That mysteries as they work so they are to be wrought That they are to be handled and that our hands are to be cleane washed yer we offer to touch them By which I understand the Mysterie of godlinesse or Exercise of godlinesse call it whether yee will which we call the Sacrament the Greek hath no other word for it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Church offereth to initiate us into the fellowship of this daies Mysterie Nothing sorteth better then these two Mysteries one with the other the Dispensation of a Mysterie with the Mysterie of Dispensation It doth manifestly represent it doth mystically impart what it representeth There is in it even by the very Institution both a Manifestation and that visibly to set before us this flesh and a mysticall Communication to infeof us in it or make us partakers of it For the Elements What can be more properly fit to represent unto us the union with our Nature then things that do unite themselves to our Nature And if we be to dispense the Mysteries in due season what season more due then that His flesh and blood be set before us that time that He was manifested in flesh and blood for us Thus we shall be initiate You looke to heare of a Consummation of it too And consummate it shal be but not yet Not Apoc. 10.7 till the daies of the voice of the Seventh Angell Then shall the Mysterie of GOD be finished So we find it directly but not before When He that was this day manifested in the flesh shall manifest to the flesh the fullnesse of this Mysterie His eternitie glorie and blisse So still it remaineth a Mysterie in part A part thereof there still remaineth behind to be manifested What He is appeareth what we shall be doth not yet appeare but shall at the second appearing Two veiles we reade of 1. Iohn 2.2 1 The veile of His flesh Hebr. X. Verse XX. 2 And the veile where our hope hath cast anchor even within the veile meaning heaven it selfe The first is rent these mysteries are remembrances of it The second also shall be and we also with it and as He in the end of the Verse so we with Him in the end shall be received vp into glorie To the consummation of which great Mysterie even that Great Manifestation He vouchsafe to bring us all that was this day for us all manifested in the flesh IESVS CHRIST the righteous c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Moonday the XXV of December A. D. MDCIX being CHRIST-MASSE day GALAT. CHAP. III. VER IIII. V. When the fulnesse of time was come GOD sent his Sonne made of a woman made vnder the Law That He might redeeme them that were vnder the Law that we might receive the Adoption of Sonnes IF when the fullnesse of time commeth GOD sent his Sonne then When GOD sent his Sonne is the fullnesse of time come And at this day GOD sent his Sonne This day therefore so oft as by the revolution of the yeare it commeth about is to us a yeerely representation of the fullnesse of time So it is and a speciall honour it is to the Feast that so it is And we our selves seeme so to esteeme of it For we allow for every moneth a day Look how many months so many dayes to this Feast as if it were and we so thought it to be the full recapitulation of the whole yeare This honour it hath from CHRIST who is the substance of this and al other Solemnities Peculiarly à Christi missa from Christs sending For they that read the ancient Writers of the Latine Church Tertullian and Cyprian know that Missa and Missio and Remissa and Remissio with them are taken for one So that Christi missa is the sending of CHRIST And when then hath this Text place so fit as Now Or what time so seasonable to entreat of it as This Of the sending of his Sonne as when GOD sent his Sonne Of the fulnesse of time as on the yearely returne and memoriall of it To entreat of it then The Heads are two 1. Of the fulnesse of time 2. And of that wherewith it is filled 1. Times fullnesse in these When the fullnesse of time came 2. The Division Times filling in the rest GOD sent his Sonne made of a woman made vnder the Law c. In the former Quando venit plenitudo temporis there be foure points 1. Plenitudo temporis That time hath a fulnesse or that there is a fulnesse of time 2. Venit plenitudo That that fulnesse commeth by steps and degrees not all at once 3. Quando venit That it hath a Quando That is there is a time when time thus commeth to this fulnesse 4. And when that When is And that is When GOD sent his Sonne And so passe we over to the other part in the same Verse Misit
this day then doth it spring forth as it were is to be seene above ground then Orta est de terrâ in very deed 4. The Effect Of the effect now Births are and have been diverse times the ending of great dissentions As was this heer For by this Birth took end the two great Howses An vnion of them by it First by this Truth is gained Truth will meet now That truth will come to this truth On Truth she is gained tanquam minus dignum ad magis dignum as the Abstract to the Arcâ—etype And Truth being now borne of our Nature it will never we may be sure be against our Nature being come of the earth it will be true to his owne countrie being made man will be for man now all He can By this meanes one of the opposites is drawne away from the other Got to be on our side It is three to one now Righteousnesse is left all alone and there is good hope she will not stand out long For lo heer is good newes first that respexit de coelo she yet lookes downe from heaven now On Righteousnesse So as this birth in earth you see workes in heaven and by name upon Righteousnesse there For though there were none in heaven but it wrought upon them yet the Psalme mentions none but Righteousnesse For of all she the least likely and if she be wrought on the rest there is no doubt of How can there they are all woon to us already With Righteousnesse it works two waies First downe she lookes Whither it was 1 She lâ—â—kes dâ—wne that she miâ—sed Truth to see what was become of her and not finding her in heaven cast heâ— eye to the earth But there when she beheld Verbum caro factum the Word â—â—esh Ioh 1.14 the Truth freshly sprung there where it had been a strange plant long time before Aspexit and Respixit she looked and looked againe at it For a Sight it was to move to drâ—w the eye yea a fight for Heaven to be a Spectator of for the Angells to come downe and looke at for Righteoâ—snesse it selfe to do so too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Angells word in Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint's word heer both meane one thing 1 Pet. 1 12. The Greeke word is to look as we say wishly as it as if we would looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even through it the Hebrew word that is as if Righteousnesse did beat out a window So desirous was she to behoâ—d this Sight And no mervaile for what could Righteousnesse desire to see and satisfie her selfe with that in Him was not to be seene A cleane birth a holy life an innocent death a Spirit and a mouth without guile a Soule and a bodie without Sinne. In Him she beheâ—d tâ—em all Them and whatsoever els might yeeld her full satisfaction Lay judgement to the rule and righteousnesse in the ballance nothing oblique will be found in Him nothing but streight for the rule nothing minus habens but full weight for the ballaâ—ce Thus when Truth from the earth then Righteousnesse from heaven Then but not before Before Righteousnesse had no prospect no window open this way She turned away her face shut her eyes clapt to the casement would not abide so much as to looke hithâ—r at us a sort of forlorne sinners not vouchsafe us once the cast of her eye The case is now altered Vpon this sight she is not oneâ—y content in some sort to condescend to do it but she breaks a window through to do it And then and ever since this Orta est she looks upon the earth with a good aspect and a good aspect in these caelestiall lights is never without some good influence withall Bâ—t then within a verse after not onely downe she looks but downe she comes 2 Downe she comes Verse 13. Such a power attractive is there in this Birth And comming she doth two things 1 To meet Meets first for upon the view of this birth they all ran first and Kissed the Sonne 2 To kisse And that done Truth ran to Mercie and embraced her and Righteousnesse to Peace and kissed her They that had so long been parted and stood out in difference now meet and are made friends Howsoever before removed in ortu veritatis obviaverunt sibi howsoever before estranged now osculatae sunt And at that birth of His well met they all in whom they meet all The Truth He is and per viscera Misericordiae He came through the tender mercies of our GOD Luk. 1 7 8. 1. Cor. 1.30 Ephes. 2.14 and He is made to us Righteousnesse and He is our Peace All meet in Him for indeed all He is that no mervaile they all foure meet where He is that is all foure And at this meeting Righteousnesse she was not so of-ward before but she is now as forward as forward as any of the rest Mark these three Let ts not Pâ—ace prevent her as Mercie did Truth but as Mercie to Truth first so she first to Peace as forward as Mercie every way 2 Nay more forward then Mercie for Mercie doth but meet Truth and there is all but she as more affectionate not only meets Peace but kisses her And indeed Righteousnesse was to doe more even to kisse that it might be a pledge of forgetting all former unâ—indnesse that we may be sure she is perfectly reconciled now 3 And one more yet to shew her the most forward of them all out of the last Verse At this meeting she followes not drawes not behind Verse 13. she will not goe with them She is before leaves them to come after and beare the traine She as David is before the Arke puts S. Iohn Baptist from his office for the time Righteousnesse is his forerunner Righteousnesse shall goe bâ—fore tread the way before Him the formost now of all the companie By all which ye may know what a looke it was she looked with from Heaven Thus ye see CHRIST by His comming hath pacified the things in Heaven A peece of Hosanna is pax in coelis There cannot be pax in terris till there it be Colos. 1.20 first But no sooner there it is but it is peace in earth streight which accordingly was this day proclaimed by the Angells Luc. 2.14 So by the vertue of this birth heaven is at peace with it selfe and heaven with earth is now at peace So is earth too with it selfe and a fulfilling of the Text by this meeting is there too The Iewes they represent truth to them it belongeth properly For Truth was where were Eloquia Dei Rom. 9.4 the Oracles of GOD and they were with the Iew. The Gentiles they claime by Mercie that is their vertue Where was Mercie but where was miserie and where was miserie Luc. 1.79 but with them that lay in darknesse in the shadow of death And
chiefly admire A religious heart high wisedome heroicall courage Clemencie like that of GOD without measure or end In him that playes the King it is quite otherwise No Royall qualitie is required at all No Princely vertue needs he never cares for them But gesture and gate the carriage of his countenance to say his part to pronounce and to act it well that is all that is cared for by him or that is looked for at his hands And even so it fares heer Contrition of spirit a broken heart unfeigned humilitie Psal. 51.6 truth in the inward parts these are most requisite in the true fast It skills not a whit for any of these in the stage-fast So he can sett his countenance well have the clowds in his forehead his eyes somewhat hollow certaine wrinckles in his cheeke carrie his head like a bull-rush and looke like lovin all is well As for any inward accomplishment he never takes thought for any Vultum onely is it He goes no further Onely to be like to be sicut as one though indeed none But why doe they take all these paines to disfigure themselves That doe they 2 Not like them in ther Vt their end Vt videantur that they might be seene of men and seeme to men appeare to them in the likenesse of such as fast indeed The levin of hypocrisie in their lookes is from the love of a Videantur in their hearts Vaine-glorie the ground of hypocrisie ever And heere now they match againe The Hypocrites end is as the Players end Both to be seene You never see the play beginne till the Spectators be come so many as they can gett Not no more shall you see this fast acted vnlesse there be some to eye and to note it He will not fast on the ground there must be a Stage sett up for him where I dare say they wish the scaffolds full to see them the more the better Both match in videantur and it must be ab hominibus of men Angells eyes GOD 's eyes will not serve the Hypocrite's turne Other eyes then there must be entreated to gaze on them or ye gett no fast Why is there any harme in mens eyes that they may not see nor we may not be seene of them Verè oculi hominum saith Bernard basilisci sunt bonorum operum Now truly there is in mens eyes venome like that of the Cockatrice to infect our well-doing with a well-weening of our selves O now I am seene O ego quantus Sum mundo censore O what a holy mortified man am I taken for It troubled Almes before this it â—roubled Prayer and now fasting It troubles all In all this is the point this is the Vt to be seene of men Not that it is vnlawfull to be seene well-doing You will easily putt a difference betweene to be seene to doe well and to doe well to be seene betweene facere videri and facere ut videare Doe and be seene may be casuall never thought on by us Doe to be seene that is the Vt and that Vt is it the very end we doe it for and otherwise we should not doe it It happens otherwhile many good people do well and are seene so doing as it falls out but beside their purpose quite But none save this masked crew sacrifice themselves and their fasts to the eyes of men and doe what they doe for no other end but that Matt. 4.1 Luk. 5.16 You shall easily discerne them You shall not gett one of them to doe as CHRIST did gett him aside out of the way into the wildernesse fast there No CHRIST was not so well advised to doe it there in a desert desolate place where there was no body to meet him or see him at it They be all for the eye these a perspective fast or not at all Nothing out of sight never by their good will where no body to looke on Iejunium oculare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this The Heathen man said well Ergo iste in tenebris non servaret hominem Such a one would not be entreated to save a mans life in the darke if he might Not but by torch-light For all is lost he is cleane vndone if no body see or looke vpon him Luk. 4.1 Well if it were the SPIRIT of GOD ledd CHRIST into the wildernesse to fast there like an Heremite you may well know what Spirit it is that setts one up a stage there to fast like an Hypocrite To be seene then is their Vt the very butt they aime at And wherefore to be seene In the play that they may have a plaudite So plaine as they even crave it in their last words So in this eye-serving fast seene they must be And why must they be sâ—ene To be given out for Such a one is a great Faster And why that Matt. 5.16 That men seeing that good worke of theirs might glorifie GOD No indeed but them the earthly child not the heavenly FATHER And marke it when you will There is no animal so ambitious no Chamaeleon so pants after aire as doth the hypocrite after popular praise For it he fasts and so hungry and thirsty he is after it as you shall heare him even begg for it Honora me coram populo hoc saith one of them It is SAVL O grace me 1. Sam. 15.30 for the love of GOD seeme to honor me in the peoples eyes Iud. 9.2 Loquimini in auribus populi hujus saith another It is ABIMELECH O give it out in the peoples eares I am thus and thus Marke the Peoples eyes and the Peoples eares for hypocrisie is ever popular for their for mens applause all in all Nay then will ye heare them expostulate for it and that even with GOD himselfe Wherefore say they Esay 58.3 in the LVIII of Esay fast we thou seest it not So they would be sâ—enâ— And why doe we pinch and punish our selves and thou regardest it not So they must be regarded or they will not take it well To be short the putting forth of the finger as Esay there calls it or as the Poët Digito monstrari Ver. 9. to be pointed at and dicier Hic est and said Looke ye there he goes To have it whispered That is He To be magnified up and downe the Peoples mouth that is even the consummatum est of all this Stage-devotion Which very point makes the fast loose and indeed makes it to be no fast at all They extermine their countenances so long that they extermine fast and all This very Vt videantur makes that it seems to be but is indeed none For in the true fast it is as DAVID saith of his I sorrowed and my soule fasted Psal. 69.10 It is an humbling of the soule Els if it go no further then the body it is a fast without a soule But these though their stomachs be empty yet their soules doe feed and feast all the while
this very time I. Of the Tree WE are to treat of Repentance as a tree first To speake properly Repentance is a Vertue a morall Vertue a branch of Iustice of Iustice corrective and so should be delivered in morall termes as in the Ethiques other Vertues use to be It is not though you shall seldome finde it so but most-what set out in the termes of some one passion of the mind or other And why so For no other cause but that we are so dead and dull when we are about it this businesse as if Repentance were a very logge and no quicke or live tree Which cannot be Repentance being from dead workes Hâ—b 6.1 and therefore cannot be a dead thing it selfe but have life in it Marke it when you will the HOLY GHOST as it were of purpose still chooseth to expresse it under some terme of passion as sorrow feare anger and the like rather then the other way Rather in Patheticall then in Ethicall termes And this he doth in a manner continually For Passions be quicke there is life in them Therefore their termes He chooseth to put life in us To shew He would have us affectionate when we are about this worke and not so cold and so calme as we use to be And indeed these affections be the very radicall humour or sapp If they goe up there is hope of some fruit If downe and rise not no proferte to be looked for Now if affections give life the quicker the affection the more life it gives And there is none quicker then that of Anger For which cause when time was you may remember we made it the chiefe Ingredient into Repentance Even Anger at our selves we were so evill advised as to bring our selves into the anger of GOD Whose anger when it comes Quis poterit who can who is hable that is none can Psal. 129.3 none is hable to abide And why found we it so Because most life and spirit appeares in that Feare and Sorrow and the rest are but dull and heavy in comparison of it And this I now mention the rather because the passion of Anger if you mark it strikes upon ira ventura in the Text doth even in a manner leade us by the hand vnto it One anger to another GOD 's anger to ours GOD 's to come to ours for the present For by our anger for the present we turne away His to come Our anger is a supersedeas to His. Or if you will have it in termes of Iustice judging our selves we shall not be judged of the LORD But our anger and generally all our affections are well compared to lime Out of the water where they should be hott no heate appeares in them in water where they should be cold there they boile and take on Vsed there most where they should be least and againe least where they should be most For take me a worldly man and let him but over-reach himselfe in some good bargaine in matter of profit you shall see him so angry so out of patience with himselfe as oft it casts him into some disease There lo is repentance in kind there is that which makes it a tree the Spirit of life Ours for the most part towards GOD is dull and blockish Neither life nor soule in it But we may not stand thus about the tree We are called on for Proferte II. The Bearing of the Tree to bring somewhat forth Els how shall we know it is a tree and no logg Small odds or none at all betweene a dead stock and a barren tree one brings forth as much as the other It is the bringing forth that makes the difference Bringing forth is opposite to keeping in we must have no kept-in repentance Forth it must come forth it must be brought From whence from within Carying in before Keeping in now all within 's are against vtterly against Proferte Saint Iohn saw well which way the world would goe Men would have their repentance prove res intus peragenda a matter to be spedd dispatched shuffled up within betweene their conscience and them forsooth And then they would tell you great matters what they are within There within they have it that they have Matt. 5.15 where no body can see what they have Vnder the bushell much but nothing on the candlesticke that any man can see So instead of Proferte we should have Praeferte nothing but pretending Nay no Praeferte Proferte saith Saint Iohn No bosome repentance Bring it out Iam. 2.18 shew it For upon Saint Iohn's Proferte is grounded Saint Iame's Ostende mihi Shew me thy faith And it holds in repentance too Tell them not of a repentance vnder the ground downe in the root within in the hollow of the barke They will not heare of it Vt in poenitentiâ sola conscientia praeferatur sed ut aliquo etiam externo actu administretur Not onely a pretense or faire shew to be made of our conscience within but some outward thing to be done and executed upon it Somewhat to be brought forth Take heed of this error as if repentance were a matter meerely mentall or intentionall It is not good notions in the braine nor good motions in the minde will serve these are but the sapp within Looke to the branches what see you there Looke to Proferte what is brought forth Bring forth then And what Many things doth a tree bring forth III. The fruit is beares and diverse of them as fore-runners to the fruit as boughs and leaves and budds and blossomes Saint Iohn mentions none of them passeth by them all stayes at none till he come to the fruits That is it the tree was planted for Not to make materialls not to give shadow Not for the greene boughs nor the gay blossomes nor for any thing but for the fruit The tree is for the fruit and but for the fruit there had beene no tree Fruit it was for which it was first sett and for which it is let grow and when there is no longer hope of bringing forth fruict Luc. 13.7 downe with it saith the Lord of the soile why troubles it the ground any longer And then comes Iravenâ—â—â—a with his axe layes it to the roote and downe it goes and into the fire it is cast and seeing it will not serve for fruict makes it serve for fewell the end of all unfruictfull trees Marke it well this It is the fruict of repentance not repentance it selfe but the fruict it is is sought for That is all in all So not only a bearing but a fruict-bearing repentance And good reason For if the one tree sinne if that have brought forth fruict so must repentance the other tree doe likewise It is true in sinne the sense and so the soule is first in fault In at that gate it first comes and out at that it must first goe But sinne hath her fruict in the body So is repentance to
In the picture of the moneths in this next moneth at hand you shall see nothing but men grafting and setting trees It is the Husbandrie and businesse of the moneth wonderfull fitly chosen therefore that this tree may keepe time with the rest And now is the time that the sap goes up So as there could not be a fitter time for S. IOHN to call upon us Looke abroad they begin now to bring forth now best speaking for Proferte To which Proferte Differte is cleane contrarie Differr it not then but take the time while it is in season And with high wisdome is this time so sett that the time of our Repentance the fortie daies of it end in the Passeover in the passing of Ira ventura over us as did the destroying Angell over the houses in Aegypt Exo. 12 1◠That the mortifying of sinne might end in the rising of CHRIST in us The use of fruit is fruition And this is the fruition in this life even the fruits of the Spirit feare and love and joy in the HOLY GHOST And in the life to come the fruict of the Tree of Life in the middest of Paradise Instead of Ira ventura vita ventura gaudia ventura the glorie and joyes eternall of the life to come To which LIFE GLORY and IOY bring us ALMIGHTY GOD. Printed at London for RICHARD BADGER SERMONS PREACHED IN LENT A SERMON Preached before QVEENE ELIZABETH AT GREENVVICH on VVednesday the XI of March A. D. MDLXXXIX PSALME LXXV VER III. Liquefacta est terra omnes qui habitant in ea Ego confirmavi Columnas ejus The earth and all the Inhabitants thereof are dissolved but I will establish the Pillars of it IT was MOSES the Man of GOD that by speciall direction from GOD first began and brought up this order to make Musique the conveigher of mens duties into their mindes Deut. 31.19 Deut. 31.19 And DAVID sithence hath continued it and brought it to perfection in this Booke as having a speciall grace and felicitie in this kinde He for Songs and his Sonne SALOMON for Proverbs By which two that is by the vnhappy Adage and by a wanton song Sathan hath ever breathed most of his infection and poison into the minde of man In which holy and heavenly vse of his harpe he doth by his tunes of Musique teach men how to sett themselves in tune Psal. 15. How not onely to tune themselves but how to tune their housholds Psal. 10◠And not onely there but heer in this Psalme how to preserve harmonie or as he termeth it how to sing Ne perdas to a Common-wealth So saith the Inscription which Saint Augustine very fittly calleth the key of every Psalme For the time of setting this song by generall consent of all Expositors being the later end of the long dissension between the Houses of David and Saul evident it is the estate of the Land was very neer to a Perdas and needed Ne Perdas to be soong unto it For besides the great overthrow in the Mountaines of Gilboa given by the enimie wherin the King and three of his sonnes were slaine and a great part of the Countrey surprised by the Philistin the Desolation of a divided kingdome was come upon them too 1. Sam. 31.7 For within themselves they were at Cujus est terra 2. Sam. 3.12 even at Civill warrs At the beginning but a play So Abner termeth it 2. Sam. 2.14 but bitternesse at the end as the same Abner confesseth ver 26. Surely it was a weake State and low brought So much doth David implie in the fore-part of the verse that he found the Land a weake land by meanes the strength and Pillers of it were all out of course by the mis-government of Saul But then withall in the later part of the verse he professeth he will leave it a land of strength by re-establishing the Pillars and re-edifying the State new againe The earth c. The stile whereof runneth in the termes of Architecture very aptly resembling the government to a frame of building the same sett upon and borne up by certaine Bases and Pillers the strength whereof assureth or the weaknesse endangereth the whole and David himselfe to a skillfull Builder surveying the pillers and searching into the decayes repairing their ruines and setting them into course againe The Division Whereout ariseth naturally the entrety of these foure points That the weaknesse or strength of a Land is a Point of important consideration That the strength of a Land is in the Pillers And what they are That the upholding of those Pillers apperteineth to David How and in what sort Saul weakened them in his time and David in his made them fast FIrst David had read that among the instructions delivered by Moses to the spies Numb 13.19 the very first and chiefe of all was Whither the Land were weake or strong So he had read and so he beleeved it to be and so it is For sure in such Lands where this is their song The earth is weake their Musique is all out of tune For the note is such as affecteth the Inhabitants with feare Ps. 22.14 15. 1. Feare in the inhabitant for these two 1 Virtus testacea and 2 Cor cereum strength like a potsheard and a heart like waxe A weake land and a fearefull inhabitant go togither 2. Courage in the enimie For where RABSAKETH knoweth but so much that the land is weake you shall not entreate him to speake any thing but Hebrew Esa. 36.12 This Musique is heavy and therefore David saw the song must be new sett And so he doth sett it new changing it into a more pleasant note But I will strengthen it And when the note is so changed in that day shall this Song be soong in the Land of Iuda Esa. 26.1 We have a strong Citie Salvation hath GOD sett for the walls and bullwarkes of it This Musique hath life in it and hearteneth the inhabitant afresh quaileth the enimie and resolveth the neighbour to say 1. Sam. 12.18 Thine are we ô DAVID and on thy side thou Sonne of IESSE When a Prince may say of his Land as MOSES did of IVDA Deut. 33.7 His owne hands are sufficient for him if the LORD helpe him against all his enemies And the Land may say of the Prince that which SALOMON setteth downe as the high commendation of a Prince that he is Rex Alkum that is Ne surgito Rise not No rising against him Pro 30.31 for that they which have risen had better have satt still And they both may send word to the enemie if he threaten to come and visit them the word that Ioas sent 2. Reg. 14.10 Tarry at home and provoke not evill against thy selfe This Musique is blessed and such hath hitherto beene the song of our Nation What SAMVEL said when he pitched the Stone of Help 1. Sam. 7.12 we cannot denie but we may say the same Thus farre
flesh the like wrought in us by his Spirit It is a Maxime or maine ground in all the Fathers that such an accompt must be The former what CHRIST hath wrought for us Deus reputat nobis GOD accompteth to us For the latter what CHRIST hath wrought in us Reputate vos we must accompt to GOD. And that is Similiter vos that we fashion our selves like him Like him in as many points as we may but namely and expresly in these two here sett downe 1 In dying to sinne 2 In living unto GOD in these two first and then secondly in doing both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once for all 1. In dying to sinne Eph. 5.1 1. Pet. 2.21 Like him in these two 1 In His dying For He died not onely to offer a Sacrifice for us saith Saint Paul but also to leave an example to us saith Saint Peter That example are we to be like 2 In His rising For He arose not onely that we might be regenerated to a lively hope 1. Pet. 1.3 saith Saint Peter but also that we might be grafted into the similitude of His Resurrection saith Saint Paul a little before in the fifth verse of this very Chapter That Similitude are we to resemble So have we the exemplarie part of both these wherevnto we are to frame our Similiter vos He died to sinne there is our paterne Our first accompt must be Compt your selves dead to sinne And that we do when there is neither action nor affection nor any signe of life in us toward sinne no more then in a dead bodie when as men crucified which is not onely his death but the kind of his death too we neither moove hand nor stirr foot toward it both are nayled downe fast In a word to die to sinne with Saint Paul heer is to ceasse from sinne with S. Peter 1. Pet. 4.1 To ceasse from sinne I say understanding by sin not from sin altogither that is a higher perfection then this life will beare but as the Apostle expoundeth himselfe in the very next words Verse 12. Ne regnet peccatum that is from the dominion of sinne to ceasse For till we be free from death it selfe which in this life we are not we shall not be free from sinne altogither onely we may come thus farr ne regnet that sinne reigne not weare not a crown fit not in a throne hold no Parliaments within us give us no lawes in a word as in the fourth verse before that we serve it not To dye to the dominion of sinne that by the grace of GOD we may and that we must accompt for He liveth to GOD. There is our similitude of His resurrection â— In living to GOD. our second accompt must be Compt your selves living unto GOD. Now how that is he hath already told us in the fourth verse even to walke in newnesse of life To walke is to move moving is a vitall action and argueth life But it must not be any life our oâ—d will not serve it must be a new life we must not returne backe to our former course but passe over to another new conversation And in a word as before to live to GOD with Saint Paule heer is to live secundùm Deum according to GOD in the spirit with Saint Peter 1. Peter 4.6 And then live we according to Him when His will is our law His word our rule His Sonnes life our example His Spirit rather then our owne soule the guide of our actions Thus shall we be grafted into the similitude of his Resurrection Now this similitude of the resurrection calleth to my minde another similitude of the resurrection in this life too which I finde in Scripture mentioned it fitteth us well it will not be amisse to remember you of it by the way it wil make us the better willing to enter into this accompt At the time that Isaac should have been offered by his Father Isaac was not slaine Gen. 22.7 very neere it he was there was fire and there was a knife and he was appointed readie to be a Sacrifice Of which case of his the Apostle in the mention of his Father Abraham's faith Heb. 11. Abraham saith he by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.19 made full accompt if Isaac had beene slaine GOD was able to raise him from the dead And even from the dead GOD raised him and his Father received him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a certaine similitude or after a sort Marke that well Raising Isaac from imminent danger of present death is with the Apostle a kind of resurrection And if it be so and if the Holy Ghost warrant us to call that a kind of resurrection how can we but on this day the Day of the Resurrection call to minde and withall render vnto GOD our vnfeigned thankes and praise for our late resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our kind of resurrection He not long since vouchsafed us Our case was Isaac's case without doubt there was fire and in stead of a knife there was powder enough and we were designed all of us and even ready to be sacrificed even Abraham Isaac and all Certainely if Isaac's were ours was a kind of resurrection and we so to acknowledge it We were as neere as he we were not onely within the Dominion but within the Verge nay even within the very gates of death From thence hath GOD raised us and given us this yeare this similitude of the resurrection that we might this day of the Resurrection of His SONNE present him with this in the Text of rising to a new course of life And now to returne to our fashioning our selves like to Him in these As there is a death naturall and a death civill so is there a death morall both in Philosophie and in Divinitie and if a death then consequently a resurrection too Every great and notable change of our course of life whereby we are not now any longer the same men that before we were be it from worse to better or from better to worse is a morall death A morall death to that we change from and a morall resurrection to that we change to If we change to the better that is sinn's death if we alter to the worse that is sinn's resurrection when we commit sinne we die we are dead in sinne when we repent we revive againe when we repent our selves of our repenting and relapse back then sinne riseth againe from the dead and so toties quoties And even upon these two as two hinges turneth our whole life All our life is spent in one of them Now then that we be not all our life long thus off and on fast or loose â— And that once for all in docke out nettle and in nettle out docke it will behoove us once more yet to looke backe upon our similiter vos even upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semel
would be layd up well That which is sowen riseth up in the spring that which sleepeth in the morning So conceive of the change wrought in our nature that feast of first fruits by CHRIST our first fruits Neither perish neither that which is sowen though it rott nor they that sleepe though they lye as dead for the time Both that shall spring and these wake well againe Therefore as men sowe not grudgingly nor lye downe at night unwillingly no more must we seeing by vertue of this Feast we are now Dormientes not mortui now not as stones but as fruits of the earth whereof one hath an annuall the other a diurnall resurrection This for the first fruits and the change by them wrought There is a good analogie or correspondence betweene these III. The ground of our hope it cannot be denied To this question Can one man's resurrection worke upon all the rest it is a good answer Why not as well as one sheafe upon the whole harvest This Simile serves well to shew it To shew but not prove Symbolicall Divinitie is good but might we see it in the rationall too We may see it in the cause no lesse in the substance and let the ceremonie goe This I called the Ground of our hope Why saith the Apostle should this of the first fruits seeme strange to you that by one mans resurrection we should rise all seeing by one mans death we die all By one man saith he Rom. 5.12 sinne entred into the world and by sinne death to which sinne we were no parties and yet we all die because we are of the same nature whereof he the first person Death came so certainely and it is good reason life should doe so likewise To this question Can the resurrection of one a thousand sixe hundred yeares agoe be the cause of our rising it is a good answer Why not as well as the death of one five thousand sixe hundred yeares ago be the cause of our dying The ground and reason is that there is like ground and reason of both The wisest way it is if Wisedome can contrive it that a person be cured by Mithridate made of the very flesh of the viper bruised whence the poison came that so that which brought the mischiefe might minister also the remedie The most powerfull way it is if Power can effect it to make strength appeare in weakenesse and that He that overcame should by the nature which He overcame be swallowed up in victorie The best way it is if Goodnesse will admit of it that as next to Sathan man to man oweth his destruction so next to GOD man to man might be debtor of his recoverie So agreeable it is to the Power Wisedome and Goodnesse of GOD this the three Attributes of the Blessed and Glorious Trinitie And let Iustice weigh it in her ballance no iust exception can be taken to it no not by Iustice it selfe that as death came so should life too the same way at least More favour for life if it may be but in very rigour the same at the least According then to the very exact rule of Iustice both are to be alike If by man one by man the other We dwell too long in generalities Let us draw neerer to the persons themselves in whom we shall see this better In them all answer exactly word for word Adam is fallen and become the first fruits of them that die CHRIST is risen and became the first fruits of them that live for they that sleepe live Or you may if you please keepe the same terme in both thus Adam is risen as we vse to call rebellions risings He did rise against GOD by Eritis sicut Dij Gen 3.6 He had never fallen if he had not thus risen His rising was his fall We are now come to the two great Persons that are the two great Authors of the two great matters in this world life and death Not either to themselves and none els but as two Heads two Roots two first fruits either of them in reference to his companie whom they stand for And of these two hold the two great Corpâ—rations 1 Of them that die they are Adam's 2 Of them that sleepe and shall rise that is CHRIST ' s. To come then to the particular No reason in the world that Adam's transgression should draw us all downe to death onely for that we were of the same lump and that CHRIST 's righteousnesse should not be availeable to raise us up againe to life being of the same sheaves whereof He the first fruits no lesse then before of Adam Looke to the things Death and Life Weakenesse is the cause of death Raising to life commeth of Power 2. Cor. 13.4 Shall there be in Weakenesse more strength to hurt then in Power to do us good Looke to the Persons Adam and CHRIST shall Adam being but a living soule Ver. 45.47 infect us more strongly then Christ a quickning spirit can heale us againe Nay then Adam was but from the earth earthly CHRIST the LORD from heaven Shall earth doe that which heaven cannot vndoe Never it cannot be Sicut Sic As and So so runne the termes But the Apostle in Rom. 5. where he handleth this very point tells us plainly Non sicut delictum Rom. 5.15 ita donum Not as the fault so the Grace Nor as the fall so the Rising but the Grace and the Rising much more abundant It seemeth to be A pari it is not indeed It is under value Great odds between the Persons the Things the powers and the meanes of them Thus then meet it should be Let us see how it was Heer againe the very termes give us great light We are saith he restored Restoring doth alwaies presuppose an attainder going before and so the terme significant For the nature of attainder is One person maketh the fault but it taints his blood and all his posteritie The a Heb. 9.27 Apostle saith that a Statute there is All men should dye But when we go to search for it we can finde none but b Gen. 3.19 Pulvis es wherin onely Adam is mentioned and so none die but he But even by that Statute death goeth over all men even those saith Saint Paul that have not sinned after the like manner of transgression of Adam By what law By the law of Attainders The Restoring then likewise was to come and did come after the same manner as did the attainders That by the first this by the second Adam so He is called Ver. 45. Lev. 18.5 There was a Statute concerning GOD 's commaundements qui fecerit ea vivet in eis He that observed the commaundements should live by that his obedience Death should not seise on him CHRIST did observe them exactly therefore should not have beene seised on by death should not but was and that seisure of his was deathe's forfeiture The laying of the former Statute on
CHRIST was the utter making it void So Iudgement was entred and an Act made CHRIST should be restored to life And because He came not for Himself but for us and in our name and stead did represent us and so we virtually in Him by His restoring we also were restored By the rule si Primitae tota conspersio sic as the First fruicts go Rom. 11.16 so goeth the whole lumpe as the Roote the branches And thus we have gotten life againe of mankind by passing this Act of Restitution whereby we have hope to be restored to life But life is a terme of latitude and admitteth a broad difference which it behooveth us much that we know Two lives there be In the holy Tongue the word which signifieth life is of the duall number to shew us there is a dualitie of lives that two there be and that we to have an eye to both It will helpe us to understand our Text. For all restored to life All to one not all to both The Apostle doth after at the 44 Verse expressly name them both 1 One a Naturall life or life by the living soule The other â— a Spirituall life or life by the quickening Spirit Of these two Adam at the time of his fall had the first of a living soule was seised of it and of him all mankind Christ and we all receive that life But the other the Spirituall which is the life cheifly to be accompted of that he then had not not actually Onely a possibilitie he had if he had held him in obedience and walked with GOD to have been translated to that other life For cleer it is the life which Angells now live with GOD and which we have hope and promise to live with Him Luc. 20.36 after our restoring when we shall be aequall to the Angells that life Adam at the time of his fall was not possessed of Now Adam by his fall fell from both forfeited both estates Not onely that he had in reversion by not fullfilling the conditions but even that he had in esse too For even on that also did Death seise after Et mortuus est CHRIST in his restitution to all the sonnes of Adam to all our whole nature restoreth the former therefore all have interest all shall partake that life What Adam actually had we shall actually have we shall all be restored To repaire our nature He came and repaire it He did all is given againe really that in Adam really we lost touching Nature So that by his fall no detriment at all that way The other the second that He restoreth too but not promiscuè as the former to all Why for Adam was never seised of it performed not that whereunto the possibilitie was annexed and so had in it but a defeicible estate But then by His speciall grace by a second peculiar act He hath enabled us to atteine the second estate also which Adam had onely a reversion of and lost by breaking of the condition whereto it was limited And so to this second restored so many as to vse the Apostle's words in the next verse are in Him that is so many as are not only of that masse or lump whereof Adam was the first fruits for they are interessed in the former onely but that are besides of the nova conspersio whereof CHRIST is the Primitiae a Ioh. 1.12 They that beleeve in Him saith Saint Iohn them He hath enabled b Ioh. 20.17 to them He hath given power to become the sonnes of GOD to whom therefore He saith this day rising Vado ad Patrem vestrum In which respect the Apostle calleth Him c Rom. 8.29 Primogenitum inter multos fratres Or to make the comparison even to those that are to speake but as d Esay 8. â—â— Esay speaketh of them His children Behold I and the the children GOD hath given me The terme He vseth Himselfe to them after His resurrection and calleth them Children And they as His familie take denomination of Him Christians of CHRIST Of these two lives the first we need take no thought for It shall be of all the vnjust as well as the iust The life of the living soule shall be to all restored All our thought is to be for the later how to have our part in that supernaturall life for that is indeed to be restored to life For the former though it carie the name of life yet it may well be disputed and is Whether it be rather a death then a life or a life then a death A life it is and not a life for it hath no living thing in it A death it is and not a death for it is an immortall death But most certaine it is call it life if you will they that shall live that life shall wish for death rather then it and this is the miserie not have their wish for death shall flie from them Out of this double life and double restoring there grow two Resurrections in the world to come set downe by our SAVIOVR in expresse termes Ioh. 5. â—9 Though both be to life yet 1 that is called condemnation to judgement and 2 this onely Heb. 11.35 to life Of these the Apostle calleth one the better resurrection the better beyond all comparison To atteine this then we bend all our endeavours that seeing the other will come of it selfe without taking any thought for it at all we may make sure of this To compasse that then we must be in CHRIST So it is in the next verse To all but to every one in order CHRIST first the first fruits and then they that be in Him Now He is in us by our flesh and we in Him by His Spirit and it standeth with good reason they that be restored to life should be restored to the Spirit For the Spirit is the cause of all life but specially of the Spirituall life which we seeke for His Spirit then we must possesse our selves of and we must doe that heere for it is but one and the same Spirit that raiseth our soules heere from the death of Sinne Rom. 8.11 and the same that shall raise our bodies there from the dust of death Of which Spirit there is first fruits to reteine the words of the Text and a fullnesse But the fullnesse in this life we shall never atteine Our highest degree heer is but to be of the number whereof he was that said Et nos habentes primitias Spiritus Rom. 8 23. These first fruits we first receive in our Baptisme which is to us Tit. 3.5 our Laver of regeneration and of our renewing by the holy Spirit where we are made and consecrate Primitiae Heb. 12.1 But as we need be restored to life so I doubt had we need to be restored to the Spirit too We are at many losses of it by this sinne that cleaveth so faâ—t to us I doubt it is with us as
with the fields that we need a feast of first fruits a day of consecration every yeere By something or other we grow un-hallowed and need to be consecrate anew to re-seize us of the first fruits of the Spirit again At least to awake it in us as Primitiae dormientium at least That which was given us and by the fraud of our enemie or our owne negligence or both taken from us and lost we need to have restored that which we have quenched to be light anew that which we have cast into a dead sleepe 1. Th. 5..19 Ephes. 5.14 awaked up from it If such a new consecrating we need what better time then the feast of first fruits the sacring time under the Lawe and in the Gospell the day of CHRIST 's rising our first fruits by whom we are thus consecrate The day wherein He was himselfe restored to the perfection of His Spirituall life the life of glorie is the best for us to be restored in to the first fruits of that spirituall life the life of Grace IV. The Application to the Sacrament And if we aske what shall be our meanes of this consecrating The Apostle telleth us Heb. 10.10 we are sanctified by the Oblation of the bodie of IESVS That is the best meanes to restore us to that life He hath said it and shewed it himselfe He that eateth Me shall live by Me. The words spoken concerning that are both Spirit and Life Ioh. 6.57.63 whither we seeke for the Spirit or seek for Life Such was the meanes of our death by eating the forbidden fruit the first fruits of death and such is the meanes of our life by eating the flesh of CHRIST the first fruits of life And herein we shall very fully fit not the time only and the meanes but also the manner For as by partaking the flesh and blood the substance of the first Adam we came to our death so to life we cannot come unlesse we do participate with the flesh and blood of the second Adam that is CHRIST We drew death from the first by partaking his substance and so must we draw life from the second by the same This is the way become branches of the Vine and partakers of his nature and so of his life and verdure both So the time the meanes the manner agree What letteth then but that we at this time by this meanes and in this manner make our selves of that conspersion whereof CHRIST is our first fruits by these meanes obteining the first fruits of His Spirit of that quickning Spirit which being obteined and still kept or in default thereof still recovered shall heer begin to initiate in us the first fruits of our restitution in this life whereof the fulnesse we shall also be restored unto in the life to come As Saint Peter calleth that time the time of the restoring of all things Then shall the fulnesse be restored us too Act. 3.21 when GOD shall be all in all not some in one and some in another but all in all Atque hic est vitiae finis pervenire ad vitam cujus non est finis This is the end of the Text and of our life to come to a life whereof there is no end To which c. A SERMON PREACHED BEFORE THE KING'S MAIESTIE AT VVHITE-HALL on the XXVII of March A. D. MDCVIII being EASTER DAY MAR. CHAP. XVI Et cum transisset Sabbatum c. VER 1. And when the Sabbath day was past Marie Magdalen and Marie the mother of Iames and Salome bought sweet ointments that they might come and embalme Him 2. Therefore early in the morning the first day of the weeke they came unto the Sepulcher when the Sunne was yet rising 3. And they said one to another Who shall roll us away the stone from the doore of the Sepulcher 4. And when they looked they saw that the stone was rolled away for it was a very great one 5. So they went into the Sepulcher and saw a yong man sitting at the right side clothed in a long white robe And they were afraid 6. But he said unto them Be not afraid Ye seeke IESVS OF NAZARET which hath beene crucified He is risen He is not heere Behold the place where they put Him 7. But goe your way and tell His Disciples and PETER thâ—t He will goe before you into Galilee there shall ye see Him as He said vnto you THE Summe of this Gospell is a Gospell that is The Summe a message of good tydings In a message these three points fall in naturally 1 The Parties to whom it is brought 2 The Partie by whom 3 And The Message it selfe These three 1. The Parties to whom Three women the three Maries 2. The Partie by whom an Angell 3. The Message it selfe the first newes of Christ's rising againe These three make the three parts in the Text. 1 The Women 2 The Angell 3 The Message Seven verses I have readd ye The first foure concerne the Women The fifth the Angell The two last the Angell's message In the Women we have to consider The Division 1 Themselves in the first 2 Their Iourney in the second and third and 3 Their Successe in the fourth In the Angell 1 The manner of his appearing 2 and of their affecting with it In the Message The newes it selfe 1. That CHRIST is risen 2. That He is gone before them to Galilee 3. That there they shall see Him 4. Peter and all 5. Then the Ite dicite The Commission Ad Evangelizandum not to conceale these good newes but publish it These to his Disciples they to others and so to us we to day and so to the worlds end I. The Parties to whom Three Women AS the Text lyeth the part that first offereth it selfe is The parties to whom this message came Which were three Women Where finding that Women were the first that had notice of Christ's resurrection we stay For it may seeme strange that passing by all men yea the Apostles themselves Christ would have His Resurrection first of all made knowne to that sexe Reasons are rendred of diverse diversly We may be bold to alleage that the Angell doth in the Text Verse 5. Vos enim quaeritis for they sought Christ. And Christ is not vnrighteous to forget the worke and labour of their Love Heb. 6.10 that seeke Him Verily there will appeare more Love and Labour in these Women then in Men even the Apostle's themselves At this time I know not how Men were then become Women and did animos gerere muliebres Ioh. 20.19 and Women were Men Sure the more manly of the twaine The Apostles they satt mured up all the doores fast about them sought not went not to the Sepulcher Ioh. 21.15.20 Neither Peter that loved Him nor Iohn whom He loved till these Women brought them word But these Women we see were last at His Passion and first at His
That Christ's bodie is Templum hoc 2. The dissolution of it by death in Solvite 3. The rearing it up againe by His resurrection in Excitabo 4. The time to doe it in three dayes By which circumstance of three dayes and this day the third of them commeth this time to claime a kind of propertie in this passage of Scripture And that two waies For first at this Feast were these words heer spoken you may see they were so at the thirteenth verse before at the Feast of Easter And secondly at this Feast againe were they fullfilled after the Solvite three dayes since the Excitabo this very day So at this Feast the promise and at the very same the accomplishment of it The accomplishment once the memoriall ever Being then at this very time thus spoken and done Spoken heer now done three yeares after Being I say spoken and done and at this time spoken and done Neverso fit as now I. The two senses of Templâ—â—oc Ver. 20. Solvite Templum hoc Templum hoc we begin with It is a borrowed terme But we cannot misse the sense of it For both are set downe heer to our hand the wrong sense and the right The wrong the next verse of all for the materiall Temple So the Pharisees tooke it and mis-tooke it The right the next Verse after for the Temple of His body So they should have taken it For so He meant it Ver. 21. Ipse autem dicebat c But He spake of the Temple of His Body And He know his owne meaning best and reason would should be His own Interpreter And this meaning of His it had been no hard matter for them to have hitt on but they came but a byrding but to catch from Him some advantage and so were willing to mistake Him As this they caught as an advantage we see and layd it up for a raynie day and three yeares after out they came with it and framed an Inditement upon it as if He had meant to have destroyed their Temple Mat. 26.61 Mar. 14.58 The Pharisees sense could not be true Ver. 18. But was it likely or could it once be imagined He meant to destroy it It was GOD'S house And the zeale of God's house but even a verse before consumed Him And doth His zeale now like the zeale of our times consume God's house What and that so quickly but a Verse between But even very now He purged it And did He purge it to have it pulled downe That were preposterous Now it was purged pull it downe Nay pull it downe when it was polluted Now it is cleansed let it stand To reforme Churches and then seeke to dissolve them wil be counted among the errours of our Age. CHRIST was farr from it He that would not see it abused would never endure to have it destroyed specially not when He had reformed the abuses And yet more specially not even presently upon it they might be sure But that which must needs lead them to the right meaning was that these words Templum hoc He could not say them but by the manner of His uttering them by His very gesture at the delivery of this particle hoc they must needs know what Temple it was He intended It was easy to marke whither He carried His hand or cast His eye up to the fabrique of it or whither He bare them to His bodie Which one thing onely was enough to have resolved them of this point and to quit our Saviour of aequivocation We will then wayve theirs as the wrong meaning And take it as he wisheth The true sense Chap. 13.23 who leant on his breast and best knew His minde of the Temple of His bodie But what resemblance is there between a bodie and a Temple 1. A Bodie a Temple Ver. 16. or how can a bodie be so termed Well enough For I aske why is it a Temple What makes it so Is it not because it is Domus Patris mei as He said a little before because GOD dweleth there For as that wherein man dwells is a house So that wherein GOD is a Temple properly That I say wherein be it place or be it bodie So come we to have two sorts of Temples Temples of flesh and bone as well as Temples of lime and stone For if our bodies be termed houses because our soules tenant wise abide and dwell in them If because our soules dwell they be houses if GOD doe so they be Temples why not Why not 1. Cor. 6 1â— why know yee not this saith the Apostle that your very bodies if the Spirit of GOD abide in them eo ipso Temples they be such as they be But then they be so specially when actually we imploy them in the service of GOD. For being in His Temple and there serving Him then if ever they be Templa in Templo Living Temples in a Temple without life A bodie then may be a Temple Even this of ours And if ours these of ours I say in which 2. CHRIST 's body a Temple Col. 2.9 the Spirits of God dwelleth onely by some gift or grace with how much better right better infinitely His bodie Christ's in whom the whole God-Head in all the fulnesse of it dwelt corporally Corporally I say and not Spiritually alone as in us By nature by personall union not as in us by grace and by participation of it onely Againe if ours which we suffer oft to be polluted with sinne that many times they stand shutt up and no service in them for a long season togither how much more His that never was defiled with any the least sinne never shut but continually taken up and wholly imployed in His Father's service His above all exception His without all comparison certeinly Alas ours but Fathers acâ—es under goat skinns His the true the Marble the Cedar-Temple inâ—enâ— in CHRIST'S bodie then a Temple But a Temple at large will not serve It must be Templum hoc that very Temple 3. Christ's body This Tâ—â—â—le or 〈…〉 they too heat for And so we to proceed yet further and to seeke a congruitie of His bodie with the materiall Temple it was taken for to which there is no doubt His intent was to resemble it The Rabbins in their Speculative Divinitie doe much busy themselves to shew that in the Tâ—mple there was a modell of the whole world and that all the Sphaeres in heaven and all the Elements in earth were recapitulate in it They were wide The Fathers tooke the right and bestowed their time and travaile more to the point to shew how that Temple and all that was in it was nothing els but a compendious representation of CHRIST for whom and in whose honour was that and all other true Temples And this they did by Warrant from the Apostle who in Heb. IX aimeth at some such thing Heb. 9.5 Christ's bodie Templum hoc wherein like Now the points of
any evill at all least of all that but that out of the evill He was hable hable and willing both to draw a farre greater good Greater for good I say then that was for evill And that was Solutionem peccati ex Solutione Templi For we are not to thinke that He would thus downe with it and up with it againe onely to shew them feats and tricks as it were to be wondred at and for no other end No the end was the destroying of sinne by the destroying this Temple It went hard Et vae tibi atrocitas peccati nostri and woe to the heynousnesse of our sinnes for the dissolving whereof neither the Priest might be suffered to live nor the Temple to stand but the Priest be slaine and the Temple be pulled downe Priest and Temple and all be destroyed But sinne was so riveted into our Nature And againe our Nature so incorporate into His as no dissolving the one without the dissolution of the other No way to over-whelme sinne quite but by the fall of this Temple The ruine of it like that of Samson's That the destruction of the Philistines this Iudic. 16.30 the dissolving of all the workes of the Divell It is Saint Iohn's owne terme 1. Ioh. 3.8 Vt Solveret opera Diaboli 2. But neither was this enough yet Neither would He for all this Permitted for another aâ— good have at any hand let it goe downe but that withall He meant to have it up againe presently Never have said Solvite but with an Excitabo streight upon it which is a full amends so that the Temple loses nothing by the loosing The World with us hath seene a Solvite without any excitabo Downe with this but nothing raised in the stead But that is none of His Solvite without excitabo none of CHRIST ' s. We see with one breath He vndertakes it shall up againe and that in a short time There is amends for Solvite And so now with these two limitations vnder these two conditions 1 One of a greater good by it 2 the other of another as good or better in liew of it may Solvite be said permissivè and otherwise not by any warrant from CHRIST or from His example And thus you have heard what He saith Will ye now see what they did b Solvite the doing what became of this Solvite of His Solvite saith he and when time came they did it But he said Solvite that is loose and they cryed Crucifige at the time that is fasten fasten Him to the Crosse but that fastening was His loosing for it lost Him and cost Him his life Which was the Solutum est of this Solvite For indeed Solutum est Templum hoc this Temple of His bodie the spirit from the flesh the flesh from the bloud was loosed quite The roofe of it His head loosed with thornes the foundation His feet with nayles The side Isles as it were His hands both likewise And His bodie as the bodie of the Temple and His heart in the midst of his bodie as the Sanctum Sanctorum with the Speare Loosed all What He said they did and did it home Nay they went beyond their commission and did more then Solvere More then Solvite A thing may be loosed gently without any rigour They loosed Him not but rudely they rent and rived Him one part from another with all extremitie left not one piece of the continuum whole together With their whippes they loosed not but tore His skin and flesh all over with their hammers and nailes they did not Solvere but fodere His hands and feet With the wreath of thornes they loosed not but gâ—red His head round abouâ— and with the Speare point rived the very heart of Him as if He had said to them Dilaâ—iate and not Solvite For as if it had come è laniena it was not Corpus Solutum but lacerum 1. Cor. 11.24 Matt. â—6 â—8 His bodie not loâ—sed but mangled and broken Corpus quod frangitur And His blood not easily let out but spilt and powred out Sanguis qui funditur even like water upon the ground Well is it turned Destroy It is more like a destruction then a soluâ—iâ—n More then Solvite it was sure The Solvite of this Temple sensible Now will ye remember This was a Temple of flesh and bone not one of lime and stone Yet the ragged ruines of one of them demolished will pitie a mans heart to see them and make him say Alas poore stones What have these done yet the stones neither feele their beating downe nor see the deformed plight they lye in But He Sic solutus est vt se solvi sentiret the Solution of His skin flesh hands feet and head He was sensible of all He saw the deformitie He felt the paines of them all The Solvite of his Sweat So saw and so felt as with the very sight and sense before it came there befell Him another Solvite a strange one Solutus est in sudorem the orifices of the veines all over the texture of His bodie Luk. 22.44 were loosed and all His blood let loose that He was all over in a strange sweat stood full of great droppes of blood A Solvite never heard of nor read of but in Him onely The Solvite of the Veile And yet another Solvite For that Solvite Templum hoc might every way be true in all senses verified what time the Veile of His flesh rent that His soule was loosed and departed at the very same instant the Veile of the materiall Temple that split also in two Matt. 27.51 from the top to the bottome as it were for companie or in a sympathie with Him That it was literally true this Solvite and of the Temple that they meant And so two Solvite's of both Temples together at once The great Solvite at his Passion One more yet and I have done with Solvite and that is a Solvite in a manner of all of the great Temple of heaven and earth For the very face of Heaven then all black and darke at noone day yet no Eclipse the Moone was at the full the Earth quaking Matt. 27.51.52 the stones renting the graves opening as they then did shewed plainely there was then toward some vniversall Solvite some great dissolution as the * Diâ—â— Arâ—op Philosopher then said either of the frame of nature or of the GOD of nature Cast your eye thither looke upon that and there you shall see Solvite Templum hoc plainely and what it meanes And it had beene enough if they had had eny grace even to have pointed them to the time when this Solvite Templum hoc was fulfilled by them And this for both Solvite and Solutum est their part which was His passion by their Act. III. â— Excitabo the saying Now to answer them two to Excitabo and Excitavit
begin we not with that Verily even for that even for our naturall generation we owe Him a Benedictus But what should I say Vnlesse beside our first generavit we be so happy as to have our part in this second regeneravit the former I doubt will hardly prove worth a Benedictus But if this come to it then for both a benedictus indeed Otherwise as our SAVIOVR said to Nicodemus No man vnlesse he be thus borne againe by his first birth be it never so high or noble is a whit the neerer this Inheritance following For all our goodly generavit we so much boast of it would goe wrong with us but for this Well therefore may we all say Benedictus qui regeneravit Againe that is the second time Gal. 6.15 Now Re hath in it 〈◊〉 powers Re is againe the second time So it suits well with Secundùm it is the second For two there be 1 that old creation 2 and the new creature in CHRIST And two birthes We see it daily A child is brought into the world but it is carryed out againe to the Church there to be borne and brought forth anew by the Sacrament of Regeneration Againe that is upon a lesse But Re is not onely againe but againe as it were upon a losse Not a second onely but a second upon the failing of the first So doth Re imply ever Red-emption a buying againe upon a former aliening Re-conciliation upon a former falling out Re-stitution upon a former attainder Re-surrection upon a fall taken formerly Re-generation upon a former degenerating from our first estate Our first would not serve it was corrupt it was defiled it did degenerate Degenerating made us Pilios irae Ephes. 2.3 Pro. 16.14 And ira principis much more ira Dei mors est So children of death death and damnation and there left us and all by meanes of the corruption and soile of our former degenerate generation Never aske then Quid opus est re Re cannot be spared There was more then need of a new a second a re-generation to make us children of grace againe and so of life which He hath given us power to be made by the washing of the new birth the fountaine which He hath opened to the house of Israël for sinne and uncleannesse Tit. 3.5 Zach. 13.1 even for the sinne and uncleannesse of the first Will ye have it plainely Benedictus Deus qui generatos ad mortem regeneravit ad vitam or qui generatos ad timorem mortis regeneravit ad spem vitae That we we that were begotten to the feare of death or to a deadly feare Vs He hath begotten anew to the hope of life or to a lively hope This act of regenerating is determined doubly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice repeted 1 To hope first In Spem To Hope then to the Inheritance ye may put them together to the hope of an Inheritance But thus parted they stand because of our two estates to serve them both In Spem To Hope Hope in this life In Spem To Hope Inheritance in that to come Hope while heere in state of grace Inheritance when there in state of glorie But because as we said an Inheritance is no present matter It is to come and to be comen to From begetting we step not streight to entring upon our Inheritance but the state of heires is a state of expectancie and so a fit object for hope Donec till the time come therefore we beginne with that Regeneravit in Spem There needs no great Benedictus for in Spem Hope is no great matter For what is hope What but vigilantis somnium a waking mans dreame And such a hope indeed it may be for such hopes there be many in the world But this is none such To shew it is none such it is severed by two termes 1 Regeneravit and 2 Vivam They are worth the marking both a Spem generation 1. Regeneravit first that it is Spes generata which implies there is another but inflata but blowne into us or we sprinckled or perfumed with it Such there is but not this but this is per viam generationis and Generatio we know terminatur ad substantiam brings forth a Substance So this a substantiall hope called therefore by Saint Paul 1. Thess. 5.8 Heb. 6.19 the Helmet of Hope I. Thess. V. the Anchor of hope Heb. VI. things of substance that will hold that have metall in them b 〈…〉 2. Then marke Vivam And vivam followes well of regeneravit For they that are begotten are so to live to have life Vivam also imports there is a dead or a dying hope but this is not â—uch but a living Nay Viva is more then Vivens lively then living Where Viva is said of ought as of stone or water the meaning is they spring they grow they have life in themselves And such is the Water of our regenaration not from the brookes of Teman in Iob VI. that in Summer will be drie but the water of Iordan Iob. 6.15.16 a running river There CHRIST was himselfe baptized there He began Matt. 3.13 and laid the Sacrament of our New birth to shew what the nature of the hope is it yeelds even viva with life in it And indeed Regeneravit is a good Verbe to joyne with hope There is in hope a kind of regendrìng power It begets men as it were anew And Viva is a good Epithet for it When one droopes give him Hope his spirits will come to him afresh it will make him alive againe that was halfe dead As Iacob when he was put in hope to see Ioseph alive it is said Revixit spiritus Iacob his spirit revived in him he shewed Gen. 45.24 Spes was viva hope was a reviver Never so well seene this as this day in them that went to Emmaus With cold hearts cold and dead God wote till they heard the Scriptures opened to this point and then Did we not said they feele our hearts warme nay whot within us Luk. 24.32 Such a vitall heat they found and felt came from this hope For to say truth what is it to give life to them that have it already dum spiro that are alive that can fetch their breath it is not worthy that to be called Spes viva Spes viva indeed is that which when breath and life and all faile failes not that that then puts life into us dum expiro when life is going away that when this life we must forgoe bidds let it goe when that is gone shewes us hope of another This is Viva indeed Nay this is Vita for the hope of that life immortall is the very life of this life mortall And for such a hope Benedictus Deus Blessed be GOD. And whence hath it this life The next word shewes it vivam 2. Vivam Per Resurrectionem Iesu Christi per Ressurectionem The
corruption For CHRIST had His psalme too as well as Ionas David composed it for him long before the XVI psalme Psal. 16.10 the psalme of the resurrection And so the evening and the morning were CHRIST'S second day Easter eve Now to Iona's ultimò Ionas his hope failed him not the Whale's bellie 3 In their comming thence Easter day that seemed his toomb proved his wombe or second birth place There he was not as meat in the stomach but as an Embryo in the matrice of his mother Strange the Whale to be as his mother to be delivered of him and bring him forth into the world againe So forth he came and to Ninive about his businesse Ion. 2.10.3 3 Thither he went to bring them out of the whale's bellie too And the evening and the morning were Iona's third day Now the whale could not hold Ionas no more could the grave Christ longer then this morning after breake of day But forth came He too And with a plus quam in respect of Ionas It was in strict speech with Ionas no resurrection For the truth is he was never dead never he but putativè But Christ was dead starke dead indeed slaine outright upon the crosse His heart pierced Ioh. 19.34 Mat. 7 6â— His heart blood rann out And for dead taken downe layd in sealed up in His grave a stone rolled on Him a watch set ever Him Made sure I trow and yet rose for all that Another Ionas rising the whale gaped wide and streigned hard and up came Ionas It was long of the whale not of him or any power of his But Christ by His owne power broke the barrs of death and loosed the sorrowes of hell of which it is impossible He should be holden 〈◊〉 2.24 A third Ionas rose but to the same state he was in before but mortall Ionas still When he scaped he drew his chaine after him and by the end of it was plucked back againe afterward But Christ left them and linnen clothes and all in the grave behind Him rose to a better to ultra non morietur never to die more He. 〈◊〉 6.9 And in a word the great Plus quà m Ionas was but ejectus in aridam But Christ was receptus in gloriam And in signe of it the place whereon Ionas was cast was drie land or cliffes where nothing growes The place wherein Christ rose was a well-watered garden wherein the ground was in all her glorie fresh and green and full of flowers at the instant of His rising this time of the yeare So as He went lower so He rose higher then ever did Ionas with a great Ecce plus quà m And yet behold a greater then all these For Ionas when he came forth came forth and there was all left the whale as he found it But Ecce plus quà m Ionas hic plus quà m indeed 〈◊〉 1.41 Christ slew the whale that devoured Him in the comming forth was mors mortis He left not the grave as He found it but altered the propertie nay changed the very nature of it by His rising Three changes He made in it very plainely 1. Of a pit of perdition which it was before He hath made it now an harbor of rest Rest in hope Hope of a new not the same it was before but a better farr with a great Plus quà m 〈◊〉 2.26 2. Made it againe as the whale to Ionas was a convoy or passing bote to a better Port then any is in our Tharsis heer even to the haven of happinesse and heaven's blisse without end This for the soule 3. And for the body made the grave as a womb for a second birth to traveile with us anew and bring us forth to life everlasting Made cor terrae ventrem câ—ti the heart of the earth to us as the bellie of the whale was to Ionas which did not still reteine him That did not him nor this shall not us shall not hold us still no more then the whale did him or the grave did Christ. There shal be a comming forth out of both And when GOD shall speake to the earth as to the whale He did the Sea and Grave both shall yield up their dead and deliver them up alive again 〈◊〉 20.13 The very terme of the heart of the earth was well chosen There is heart in it For if the earth have an heart there is life in it for the heart is the fountaine of life and the seate of the vitall spirits that hold us in it So there is we see for the earth dead for a time all the winter now when the waters of heaven fall on it shewes it hath life bringing forth hearbs and flowers againe And even so when the waters above the heavens and namely the dew of this day distilling from Christ's rising 〈◊〉 26.19 shall in like sort drop upon it it shal be saith Esai Chap. XXVI as the dew of the herbs and the earth shall give forth her dead Dead men as it doth dead plants now fresh and green againe in the spring of the yeare And so the evening and the morning were Christ's third day this day Easter day morning Thus many waies doth this sicut hold and hold with a plus quà m Were it not great pitie now that CHRIST who is so many waies plus quà m Ioâ—as for all this should come to be minus quà m Ionas in this last the chiefe of all For this is the chiefe Ionas after he came out of the whale brought to passe that famous repentance the repentance of Ninive 〈◊〉 3.5 At Iona's preaching they repented at Ninive at Christ's they did not in Ierusalem We shall mend this if we be as the Ninivites repent as they As they Absit ut sic saith Saint Augustine but adds then sed utinam vel sic As they God forbid we should be but as they As CHRIST was more then Ionas so Christians should be more then Ninivites Well in the meane time I would we were but as they but so farr onward never plead for a plus but be content with Sicut and never seeke more But that we must For lesse sure we cannot be Christ to be plus quà m Ionas we to be minus quà m Ninivitae it will not fit it holds no proportion The Sicut ye see and the plus quà m both Now What this signe portends Psal. 86.16 what is the profitt of this Signe of the Prophet This Signe being of CHRIST 's giving CHRIST gives no Signe but it is Signum in bonum a Signe for good a good Signe and a good signe is a signe of some good Of what good is this a Signe Of hope of comming forth sure Comming forth whence From a whale What is meant by the whale the dliverance most-what is as the whale is And three whales we finde heer 1 Iona's whale 2 CHRIST 's whale 3 and a third And hope we have to come forth of all
one would thinke for that Feast and that now it comes out of season Not a whit It is Christ that speaketh and he never speaketh but in season never but to the purpose never but on the right Day A brother-hood we graunt was begunne then at Christmas by His birth as upon that Day for lo then was He borne But so was he now also at Easter borne then too and after a better manner borne His resurrection was a second birth Easter a second Christmasse Hodiè genui te as true of this day as of that The Church appointeth for the first Psalme this day the second Psalme Psal 2.7 the Psalme of hodiè genui te The Apostle saith expresly Act. 13.33 When He rose from the dead then was hodiè genui te fulfilled in Him verified of him Then he was primogenitus a mortuis God's first begotten from the dead And upon this latter birth doth the brother hood of this day depend Col. 1.18 There was then a new begetting this day And if a new begetting a new Paternitie and fraternitie both By the hodiè genui te of Christmasse how soone He was borne of the Virgin 's wombe He became our brother sinne except subject to all our infirmities so to mortalitie and even to death it selfe And by death that brotherhood had beene dissolved but for this daye 's rising By the hodiè genui te of Easter as soone as he was borne againe of the wombe of the grave he beginns a new brotherhood founds a new fraternitie streight adopts us we see anew againe by his fraetres meos and thereby He that was primogenitus à mortuis becomes primogenitus inter multos fratres when the first begotten from the dead then the first begotten in this respect Rom. 8.29 among many brethren Before he was ours now we are His. That was by the mother's side so he ours This is by patrem vestrum the father's side So we His. But halfe-brothers before Never of whole blood till now Now by Father and Mother both Fratres germani Fratres fratâ—rrimi we cannot be more To shutt all up in a word that of Christmasse was the fraternity rising out of Deum meum Deum vestrum So then brethren This of Easter adopting us to His Father was the fraternitie of Patrem meum Patrem vestrum So brethren now This daye 's is the better birth the better brother-hoood by farr the fore-wheeles are the lesse the hinder the larger ever For first that of ours was when he was mortall But his adoption he deferred he would not make it while he was mortall reserved it till he was risen againe and was even upon his ascending and then he made it So mortall he was when he ours But now when we his he is immortall and we brethren to him in that state the state of immortalitie Brethren before but not to ascendo now to ascendo and all Death was in danger to have dissolved that But death hath now no power on him or on this this shall never be in danger of being dissolved any more That without this is nothing But we shall not need to stand in termes of comparison since then it was but one of these now it is both His Father is now become Our Father to make us joynt-heires with Him of his heavenly Kingdome His GOD likewise become our God to make us partakers with them both of the Divine Nature Patrem meum and Patrem vestrum Deum meum and Deum vestrum runne both merrily togither and ascendo upon them both Whereof I meane of the partaking of his divine nature to give us full and perfect assurance as he tooke our flâ—sh and became our brother flesh of our flesh then so he gives us his flesh that we may become his brethren flesh of his flesh now And gives it us now upon this day the veâ—y day of our Adoption into this fraternitie By taking our flesh so begoon His By giving His flesh so begins ours For requisite it was that since we draw our death from the first Adam by partaking his substance semblably and in like sort we should partake the substance of the Second Adam that so we might draw our life from Him Should be ingrafted into Him as the branches into the vine that we might receive His sapp which is his Similitude Should be flesh of his flesh not he of ours as before but we of his now that we might be vegetate with his Spirit even with his Divine Spirit For now in Him the Spirits are so vnited as partake one and partake the other withall And it hath beene and it is therefore an ordinance in the Church for ever that as upon this day at the returning of it continually his flesh and blood should be in Sacrament exhibited to us As to make a yearely solemne renewing of this fraternitie so likewise to seale to us the fruit of it our rising and not rising onely but so rising as ascendo goe withall A badge of the one a pledge of the other For which cause as it is called the living bread for that it shall restore us to life and raise us up in the last day So is it also the bread that came downe from heaven came downe from theâ—ce to make us goe up thither and in the strength of it to ascend into God's holy bill and there rest with Him in his tabernacle for ever That so the truth of the Feast and of the Text both may be fulfilled in us everlastingly with GOD Patrem vestrum our Father and with CHRIST fratres meos our Brother and with the Blessed Spirit the Love of them both one to the other and of them both to us A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XIII of Aprill A. D. MDCXXIII being EASTER DAY ESAI CHAP. LXIII VER I. II. III. Quis est Iste qui venit de EDOM c Who is this that commeth from EDOM with redd garments from BOZRA He is glorious in His apparell and walketh in great strength J speake in righteousnesse and am mighty to save Wherefore is thine apparell redd and thy garments like him that treadeth in the wine-presse J have troden the wine-presse alone and of all the people there was none with me for J will tread them in mine anger and tredd them under foot in my wrath and their blood shall be sprinkled upon my garments and J will steine all my rayment EVer when we read or heare readd any text or passage out of this Prophet the Prophet ESAI it brings to our mind the Noble man Act. VIII that sitting in his chariot readd another like passage out of this same Prophet Brings him to mind and with him his question Act. 8 34. Of whom doth the Prophet speake this of himselfe or of some other Not of himselfe that 's once It cannot be himselfe It is he that askes the question Some other then it must needs be of whom it is
fiftie dayes that the Law was given in Sinai The very same day doth the new Law heere goe out of Sion as the Prophet Esai foretold exibit de Sion Lex which is nothing els Esai 2.3 Iam. 2.8 but the promulgation of the Gospell The Royall Law as Saint Iames calleth it as given by CHRIST our King The other but by MOSES a servant And savoureth therefore of the Spirit of bondage the feare of Servants As this doeth of the Princely Spirit the Spirit of ingenuitie and adoption Psal. 51.12 Rom. 8.15 the Love of Children On the Feast of Pentecost then because then was given the Law of Christ written in our hearts by the Holy Ghost â— The feast of beginning of Easter To this doeth CHRISOSTOME joine a second harmonie That as under the Law at this Feast they first put their sicle to the Corne Harvest in that Climate beginning with them in this Moneth the first fruicis whereof they offered at Easter and was called therefore by them Festum messis In like sort we see that this very day the Lord of the harvest so disposing it who not long before lifting up His eyes and looking en the regions round about saw them white readâ— to the harveâ—â— His first Worke-men Ioh. 4.35 the Apostle's did put in their first sicle into the great Harvest Cuius ager est Mundus Mat 13.38 whereof the world is the field and the severall furrowes of it Ver. 5. all the Nations under heaven On the feast of Pentecost then second because then begann the great Spirituall Harvest To these two doth * August epi. 119. Saint Augustine add a third taken out of the number in the very name of Pentecost The feast of Iubilâ—e and that is fiftie Which being all along the Law the number of the Iubilee which was the time of forgiving of debts and restoring men to their first estates it falleth fit with the proclaiming of the Gospell done presently heere in the 38. Verse of this Chapter which is an Act of GOD 's most gratious generall free pardon of all the sinnes of all the sinners in the world Cyrill Cal. 17. Psal. 104.30 And no lesse fit falleth it for our Restitution whereunto Cyril applieth excellently the XXX Verse of the CIIII. Psal. Eâ—itte Spiritum tuum creabuntur renovabâ—s faciem terrae Shewing there was first an emission of the Spirit into man at his Creation Which beâ—ng since choked with sinne and so come to nothing this day there is heer a second emission of the same Spirit into man fully to restore and renew him and in him the whole Masse of the Câ—eation On the day of Pentecost then last because therein is the true number and force of the true Iubilee This for the choise of the time II. The Manner The Number thus settled we descend to the second point of the Manner And first on their parts on whom the HOLY GHOST came 1. On their parts Their preparation how he found them framed and fitt to receive such a Guest It is called by the Fathers Parascene SPIRITVS The preparation as there was one for the Passeover so heere for Pentecost It is truly said by the Philosâ—pher That Aâ—â—us activoâ—um sunt in paâ—iente disposito if the patiâ—nt be prepared aright the Agâ—â—t will have his worke both the sooner and the better And so consequently the Spirit in his comming if the parties to whom he commeth be made perspirable And this is three-fold set downe in these words I. They were all with onâ— accord 2. They wâ—re all in one place A double Vnitie 1 Vnitie of minde so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of hearts so is accord cordium 2 And secondly unitie of placâ— 3. And thirdly these two dum complâ—reâ—tur Patiently expecting while the fiftie dayes were accomplished 1 They weâ—â— all of one accâ—râ— Vnitie is the first unitie of minde And for it take but any spirit that is to give life to a naturall body Can any spirit animate or give life to members dismembred unlesse they be first united and compact togither It cannot Vnitie must prepare the way to any spirit though but naturall A faire example we have in Ezekiel Chap. XXXVII A sort of scattered dead bones there lay They were to be revived Ezek. 37. â— 8.9 First the bones came togither every bone to His bone then the sineâ—es grew and knitt them then the flâ—sh and skinne and câ—vered them and then when they were thus united then and not before called He for the Spirit from the foure winds to enter into them and to give them life No Spirit Not the ordinarie naturall Spirit will come but where there is a way made and prepared by acâ—ord and unity of the body Now then take the Holy Ghost the Spirit of all spirits the third Person in Trinitie He is the very essentiall Vnitie Love and Love-knott of the two Persons the Fathâ—r and the Sonne even of GOD with GOD. And He is sent to be the union Lovâ— and Love-knott of the two Natures united in CHRIST even of GOD with man And can we imagine that He will enter Essentiall unitie but where there is unitie The spirit of unitie but where there is unitie of spirit Verily there is not there cannot possible be a more proper and peculiar a more true and certaine disposition to make us meete for Him then the qualitie in us that is likest His nature and essence that is unanimitie Faith to the Word and Love to the spirit are the true Preparatives And there is not a greater barre a more fatale or forcible opposition to His entrie then discorde and dis-united mindes and such as are in the gall of bitternesse Act. 8.23 They can neither give nor receive the Holy Ghost Divisum est cor eorum iam iam interibunt saith the Prophet their heart is divided their accord is gone that Câ—rde is untwisted Hos. 10.2 they cannot live the Spirit is gone too And doe we mervaile that the Spirit doth scarsely pant in us that we sing and say Come Holy Ghost and yet He commeth no faster Why The Day of Pentecost is come and we are not all of one accord Accord is wanting The very first point is wanting to make us meete for His comming Sure His after-comming will be like to His first to them that are and not to any but them that are of one accord And who shall make us of one accord High shall be his reward in heaven and happy his remembrance on earth that shall be the meanes to restore this accord to the Church that once we may keepe a true and perfect Peâ—tâ—â—ost like this heere Erant omnes unanimiter I passe to the second But suppose we were of one accorde is not that enough May we not spare this other of one place If our mindes be one for the place it skills not 2 In one place it
two it might have been no more but even a common wind The other two are not so but shew it to be more then a wind 3 The comming from heaven 4 the filling but of that one place In these two it is dislike as in the former two liâ—e the ordinarie wind that bloweth 3. It came from heaven It came from heaven Wines naturally come not from thence but out of the caves and holes of the earth they blow not downeward but moove laterally from one coast or climate to another To come directly downe not onely de sursum from above so it may be from the middle region of the ayre but de caelo from heaven it selfe Psal. 13 5.7 that is supernaturall sure that is a Wind out of GOD 's owne Treasurie indeed that points us plainely to Him that is ascended up into heaven and now sendeth it downe from thence And therefore sendeth it from heaven that it may fill us with the breath of heaven For as the wind is so are the blasts so is the breath of it and as is the spirit so are the motions it useth so are the reasons it is carried by To distinguish this Winde from others is no hard matter If our motions come from above if we fetch our grounds there de coelo from heaven from Religion from the Sanctuarie it is this wind but those that come from earthly respects we know their cave and that there is nothing but naturall in them This wind came thence to make us heavenly minded n Col. 3.1 sapeâ—â— quae sursum to sett our affections on things heavenly o Phil. 3.21 and to frame the rules of our conversation agreeable unto heaven So we shall know what wind blowes Mat. 21.25 whether it be de coelo or de hominibus whether it be defluxus coeli or exhalatio terrae from heaven or of men a breath from heaven or a terrene exhalation 4. It filled that place onely And like to this is the fourth It filled that place where they satt That place where they That place not the places about That place it filled the other felt it not And this is another plaine dissimile To blow but in one place and sheweth it to be more then ordinarie The common wind all places within his circuite it ayreth all alike one as well as another indifferently This heer seemeth to blow Elective as if there were sense in it or it blew by discretion For it blew upon none of the neighbour houses none of the places adjacent where these men were not That and onely that roome it filled where they were sitting And this of blowing upon one certaine place is a propertie very well fitting the Spirit Iohn 3.8 Vbi vult spirat To blow in certaine places where it selfe will and upon certaine persons and they shall plainely feele it and others about them not a whit There shall be an hundred or more in an auditorie one sound is heard one breath doth blow at that instant one or two and no more one heere another there they shall feele the Spirit shall be affected and touched with it sensibly Twentie on this side them and fourtie on that shall not feele it but sit all becalmed and go their way no more moved then they came Vbi vult spirat is most true And that Vbi is not anywhere but where these men sat that is it is a peculiar Wind and appropriate to that place where the Apostles are that is the Church else-where to seeke it is but follie The place it bloweth in is Sion and in Sion where men be so disposed as we shewed ere while that is where there is concord and vnitie the dew of Sion Ibi mandavit Dominus benedictionem There GOD sendeth this Wind Psal 133.4 and there He sendeth His blessing with this wind which never leaveth us till it bringeth us to life for evermore to eternall life Eccl. 1.6 So doth Salomon describe the nature of the Winde That it goeth forth and that it compasseth round about and then last That it returneth Per circuitus suos So doth this it commeth from heaven and it bloweth into the Church and through and through it to fill it with the breath of heaven and as it came from heaven to the Church so it shall returne from the Church into heaven againe per circuitus suos and whose sayles it hath filled with that winde it shall carrie with it along per circuitus suos even to see the goodnesse of the LORD in the land of the living there to live with Him and His Holy Spirit for ever So we have briefly the foure properties of this Winde and of the Spirit whose Type it is 1 That it is sodaine in the first comming 2 That it is mightie in proceeding 3 That it commeth from heaven 4 That it commeth into the Church to fill it with the spirit of heaven and to carrie it thither whence it selfe commeth Thus much for the second The first Type This winde brought downe with it tongues even imbrem linguarum 2 To be Seene There appeared Tongues c a whole shower of them which is the next point Of the shew which appeared By which appearing it appeareth plainely that the Wind came not for themselves onely but for others too beside In that heere is not onely sent a Winde which serveth for their own inspiration but there be also sent tongues with it which serve for eloquution that is to impart the benefit to more then themselves It sheweth that the HOLY GHOST commeth and is given heere rather as gratia gratis data to do others good then as gratia gratum faciens to benefit themselves Charitas diffusa in corde would serve them Charitie powred into their hearts Rom. 5.5 Psal. 45.2 but gratia diffusa in labijs Grace powred into their lipps that is not needfull for themselves but needfull to make others beside them partakers of the benefit The Wind alone that is to breath withall the grace of the Holy Ghost whereby our selves live but the Wind and Tongues that is to speake withall the grace of the Holy Ghost whereby we make others live and partake of the same knowledge to life And union of the Winde and Tongue heere on earth expressing the unitie of the Spirit and Word in heaven that as the Winde or breath in us is to serve the Tongue so is the Spirit given to set forth the Word and the Holy Ghost to spread abroad the knowledge of CHRIST Where it is not unworthy your observing neither that as in the naturall body one and the same breath of ours is Organon both vitae and vocis is the instrument both of life and voyce the same that we live by is the same that we speake by Even the very like is in the body mysticall and both the vitall breath and the vocal come both as we heere see from the Holy Ghost This also standeth of
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
might love him Ioh. 〈…〉 because like us He tooke our nature on Him New-yeares day knowing no sinne He was made sinne for us sealed the bond with the first dropps of His blood wherewith the debt of our sinne light upon Him Candle-masse day He was presented in the Temple Luk 〈…〉 offered as a live oblation for us that so the obedience of His whole life might be ours Good-friday made a slaine sacrifice on the Crosse that we might be redeemed by the benefit of His death Easter-day 〈…〉 opened us the gate of life as the first fruits of them that rise againe Ascension-day opened us the gate of heaven thither as our fore-runner entered to prepare a place for us And this day seales up all by giving us seisin of all he hath done for us by His Spirit sent downe upon earth And after all this come ye in with If ye love me Shall we not out with Si strike out If and make the condition absolute Shall we not to Saint Paul's If 〈…〉 If any man love not the LORD Iesus let Him be Anathema Maranatha All say Let him be so If we love them that love us what singular thing doe we 〈…〉 since the very Publicans doe the like That if our love be but as the Publican's there would be no If made of it for He loved us And not because we loved Him but He love us first Et nulla majora ad amorem provocatio quà m praevenire amando Nimis enim durus est qui amorem etsi nolebat impendere noliâ— rependere No more kindly attractive of love then in loving to prevent For too hard metall is he of that though he like not to love first will not requite it and love againe either first or second 1. Ioh. 3.1 Ioh. 15.13 Specially since His love was not little but such as S. Iohn makes an Ecce quantam charitatem of see how great love How great So as none greater For greater love hath no man then this to give his life for his friends No man greater but he For His was beyond To give his life is but to die any sort of death But morte crucis to die as he died that is more And for such as were his friends is much But cum inimici essemus Rom. 5.10 is a great deale more And yet is it If Put it to the Prophet's question Esai 5.4 quid debuit facere And add to it if ye will quid debuit pati What should He have done and what suffered If He did it not if He suffered not make an If of His love but if He did both out with it But the Publican will be the Publican and the world the world their love is mercenarie sale ware si nihil attuleris no profit no love To take away that If even thither he will follow us and applie himselfe to that And if we will make port-sale of our love and let it goe by who gives more He will out bid all All by the last word In aeternum For whatsoever we may have heere if it were a kingdome it is not for ever But this Comforter that shall abide with us is but a pledge of that blisse and kingdome of His wherein we shall a bide with Him aeternally Let any offer more for our love and carry it Verily Bonum si non amatur non cognoscitur said the Heathen But more true of CHRIST If we love Him not we know Him not If we did but know what He is in Himselfe what to us what He hath already done what He is redie to doe for us still we would take it evill a case should be put and yeild to it without more adoe Why so we doe take it evill an if is made yeild to it we love Him all Yet great reason there was we shall see CHRIST should so putt it being to inferr the second For at that there wil be some sticking which would not be if we were not defective in this former of love If our love were not light His commaundements would not be heavie If love were as it should be nothing is heavy to it Amor erubescit nomen difficultatis Love endures not the name of difficultie but shames to confesse any thing too hard for it De internis affirmare tutum saith the Heathen It is safe affirming of any thing within us where no man can convince us for none is privy to it but our selves How many shall we heare say I have ever affected wished you well borne you good will and never a word true Forasmuch then as there be two loves saith Saint Iohn one in word and tongue 1. Ioh. 4. â—0 and that is feigned and another in deed and truth and that is right and that CHRIST conditioneth not If ye say ye love me but if ye love me indeed We must come to Saint Iame's assay Ostende mihi shew me thy faith Iam. â— 18 and as well shew me thy love by some ostensive signe So did CHRIST to us 1. Ioh. 3.1 Ecce quantum charitatem ostendit Behold how great love not He verbally protested but really shewed and so they to doe the like to shew it Why thus they shew it He is going away and they be very sadd for it which sheweth they love Him and would keepe Him still But that may be a signe they love themselves in that they are to have some good by His stay with them 2. Their keeping His commaundements That may deceive you But will you have a signe infallible Take this His commaundements His word He that keeps it loves Him true in the affirmative He that keeps it not loves Him not true in the negative This then is the second condition If ye love me not keepe me still but Keepe My commaundements Let your heart be troubled not if yee keepe not me but if you keepe not them Not if not me me that is my flesh but not me me that is my word whereof the Commandements are an abstract The word is the better part of me better then my flesh strive to keep that be troubled for not keeping that and then your love is past If true indeed And is this the other part of the condition This somewhat troubleth us for who can doe this keepe the commaundements as good condition with us to flie or 〈◊〉 on the Sea We are even as well able to doe the one as the other So upon the matter all this promise falls out to prove nothing the Condition cannot be kept and so the Covenant void No Holy Ghost or Comforter to be hoped for or had we are but deluded Deluded GOD forbid CHRIST loves us too well to delude us He will never doe it A melius inquirendum would be had to looke a little better into it and not so lightly lose our interest in such a gift as the Holy Ghost It stands us so in hand to get the condition made good
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
mind If but ache come into a joint we know we have tried them and found them they are not hable to drive away the least paine from the least part And how then when sicknesse commeth and sorrow and the pangs of death what comfort in these Comfort Nay shall we not finde discomfort in the bitter remembrance of our intemperate using them and little regard of the true Comforter Shall we not finde them as Iob found his friends like winter-bâ—ooks Iob. 6.15 16. full of raine in winter when no need of it when it raines continually but in Summer when need is not a drop in them So when our state of body and mind is that we can susteine our selves without it then perhapps some they yield but Iob 16.2 when sorrow seiseth on the heart then none at all In the end we shall say to them as he did miserable comforters are ye all Wherefore another Comforter we are to seeke that may give us ease in our disease of the minde and in the midst of all our sorrowes and sufferings make us ire gaudentes go away rejoycing No other will do it but this that when we have Him we need looke no further The other is likewise a difference of staying with us for ever For ever the weak poore comfort we have by the creatures heere such as it is we have no hold of it it stayes not not for ever nay not for any long time There be two degrees in it 1 Non in aeternum that is too plaine â— Nay not manent nobiscum they stay not with us fugiunt a nobis they fly from us many times in a moment as Salomon's fire of thornes a blaze and out streight Nay if they would tarry with us would they not tire us Even Manna it selfe did it not grow lothsome Num. 11.6 Doe we not finde that when we are ready to starve for hunger and have meat to drive it away if we use it any while the meat is as yrksome as the hunger was and we are as hungry for hunger as ever we were for meat That we may not be cloyed we change them and even those we change them for within a while coy us as fast What shall we doe where shall we finde comfort aright Ever Per quod fastidio occurritur fastidium incurritur so that if they would tarry we must put them away the not tarrying of them with us that is the change of them is it that makes us hable to endure them Well then comfort us they cannot when we need it we must pray for Alium If they could they cannot stay not for any space much lesse for ever If they could their very stay would prove fastidious and yield us but discomfort Seeing then we cannot entreat them to stay with us and if we could in the evill day they could not stead us but then faile us soonest when our need is greatest Let us seeke for another that through sicknesse age and death may abide with us to all aeternitie and make us abide with Him in endlesse joy and comfort The Application to the Sacrament Such is this heere which CHRIST promised and His Father sent this day and which He will send if Christ will aske and Christ will aske if now we know the Covenant and see the Condition we will seale to the deed To a Covenant there is nothing more requisite then to put to the Scale And we know the Sacrament is the Seale of the new Covenant as it was of the old Thus by undertaking the duty He requireth we are entitled to the comfort which heere He promiseth Luk. 22.19 And doe this He would have us as is plaine by His Hoc facite And sure of all the times in our life when we settle our selves to prepare thitherwards we are in best termes of disposition to covenant with Him For if ever we be in state of love toward Him or toward one another then it is If ever troubled in Spirit that we have not kept His commandements better then it is If ever in a vowed purpose and preparation better to looke to it then it is Then therefore of all times most likely to gaine interest in the promise when we are best in case and come neerest to be hable to plead the condition Besides it was one speciall end why the Sacrament it selfe was ordained our comfort the Church so telleth us we so heare it read every time to us He hath ordained these Mysteries as pledges of His love and favour to our great and endlesse comfort The Father shall give you the Comforter Why He giveth Him we see How He giveth Him we see not The meanes for which He giveth Him is Christ His entreaty by his Word Heb. 12.24 in prayer by His flesh and blood in Sacrifice For His blood speakes not his voice onely These the meanes for which And the very same the meanes by which He giveth the Comforter by Christ the Word and by Christ's body and blood both In tongues it came but the tongue is not the instrument of Speech only but of tast we all know And even that note hath not escaped the Ancient Divines to shew there is not onely comfort by hearing the Word Psal. 34.8 1. Cor. 12.13 but we may also tast of His goodnesse how gracious He is and be made drinke of the Spirit That not onely by the letter we read and the word we heare but by the flesh we eat and the blood we drinke at His table we be made partakers of His Spirit and of the comfort of it By no more kindly way passeth His Spirit then by His flâ—sh and blood which are Vehicula Spiritus the proper carriages to conveigh it Corpus aptaevit sibi ut Spiritum aptaret tibi Christ fitted our body to Him that He might fitt his Spirit to us For so is the Spirit best fitted made remeable and best exhibited to us who consist of both This is sure where His flesh and blood are they are not exanimes spirit-lesse they are 〈◊〉 or without life His Spirit is with them Therefore was it ordained in those very elements which have both of them a comfortable operation in the heart of man One of them bread serving to strengthen it or make it strong Psal. 104.15 and comfort commeth of 〈◊〉 which is to make strong And the other wine to make it cheerefull or â—nd and is therefore willed to be ministred to them that mourne and are opprest with griefe And all this to shew that the same effect is wrought in the inward man by the holy Mysteries that is in the outward by the Elements that there the heart is established by grace and our soule endued with strength and our conscience made light and cheerfull that it faint not but evermore rejoice in His holy comfort To conclude where shall we find it if not heere where under one we finde CHRIST our Passe-over offered for us and the
greatnesse of this Dayes 's benefit consequently the highnesse of this Feast not onely that it is aequall to any of those praecedent that the Holy Ghost is aequall to Christ els should we be at an after deale and change for our losse No Saint Augustin prayeth well Domine da mihi alium te alioqui non dimittam te give us another as good as your selfe or we will never leave that or consent that you leave us But that some inaequality there is els they might stand as they are seeing they should be never the better but sure as the case standeth more for their behoof then CHRIT Himselfe I. The inconveâ—â—â—nce of non 〈◊〉 We shall never see it in kind the expedience of veniat the absolute necessity of His comming till we see the inconvenience of non veniet that it by no meanes may be admitted we cannot be without Him First then absolute necessity it is in both the maine principall works of the Deitie all three persons co-operate and have their concurrence As in the beginning of the creation not onely dixit Deus was required which was the Word 〈◊〉 1.3 〈◊〉 1.2 but ferebatur Spiritus the motion of the Spirit to give the Spirit of life the life of nature As in the Genesis so in the Palingenesie of the world a like necessity not onely the Word should take flesh but flesh also receive the Spirit to give liâ—e â—oh 1.14 even the life of grace to the new creature It was the Counsaile of GOD that every person in the Trinitie Gal. 6.15 should have his part in both in one worke no lesse then the other and we therefore baptized into all three But I add secondly more then expedient it is the worke of our salvation be not left halfe undone but be brought to the full perfection which with non veniet cannot be if the Holy Ghost come not CHRIST 's comming can do us no good when all is done Ioh. 19.30 nothing is done No said not He Consummatum est Yes and said it truly in respect of the worke it selfe but quod nos in regard of us and making it ours non consummatum est if the HOLY GHOST come not too Shall I follow the Apostle and humanum dicere Rom. 6.19 speake after the manner of men because of our infirmitie GOD himselfe hath so expressed it A word is of no force though written which we call a deed till the seale be added that maketh it authenticall GOD hath borrowed those very termes from us CHRIST is the Word the HOLY GHOST the Seale in quo signati estis Eph. IV. XXX Nisi veniat if the Seale come not too nothing is done 2. Yea the very will of a Testator when it is sealed is still in suspense till administration be granted Heb. 9.15 CHRIST is the Testator of the new Testament The administration is the SPIRIT 's 1. Cor. 12.5.11 I. Cor. XII If that come not the Testament is to small purpose 3. Take CHRIST as a Purchaser the purchase is made the price is payd yet is not the state perfect unlesse there be investiture or as we call it liverie and seisin that maketh it compleate Perquisitio that very word is CHRIST 's but the inveâ—titure is by the Spirit II. Cor. V.V. If He come not we lack that that we may not lack and so not lack Him What will ye that I say Vnlesse we be joined to Him as well as He to us as He to us by our flesh so we to Him by His Spirit nothing is done The exchange is not perfect unlesse as He taketh our flesh so He give us His Spirit as He carrieth up that to heaven so He send this down into earth Ye know it is the first question the Apostle asked Act 19.2 Iude ver 19. Have ye received the HOLY GHOST since ye beleeved If not all els is to no purpose without it we are still as Iude calleth us animales Spiritum non habentes naturall men but without the Spirit And this is a certain rule Rom. 8.9 Qui non habet he that hath not His Spirit is none of His CHRIST profiteth him nothing Shal I lett you see one inconvenience more of non veniet As nothing is done for us so nothing can be done by us if He come not No meanes on our part availe us ought 1 Not Baptisme for nisi ex Spiritu if He come not well may it wash soile from our skinne but no steine from our soule no Laver of regeneration without renewing of the Holy Ghost 2. Cor. 3.6 2 No Preaching neither for that is but a letter that killeth except the Spirit come too and quicken it 3 No Sacrament we have a plaine Text for it The flesh profiteth nothing if the Lord and giver of life the Spirit be away Ioh. 6.63 4 To conclude no prayer for nisi unlesse the Spirit helpe our infirmitie and make intercession with us Râ—m 8.26 we neither know how nor what to pray So the Spirit must come to all and it goeth through neither can ought be done for us or by us without it Away then with ne veniat we cannot say it we may not thinke it We cannot spare this first Another veniat there must be a second Advent besides CHRIST ' s. CHRIST 's Advent beginns all this ends all our solemnities Come He must and we must all agree to say Veni Creator Spiritus the inconvenience of non veniet we cannot endure But then there ariseth a new difficultie upon Si non abiero 2. The necessitie of Si non abiero We see a necessitie of His comming but we see no necessitie of CHRIST 's going Why not CHRIST stay and yet He come Why may not CHRIST send for Him as well as send Him Or if He go come againe with Him Before it was Ne veniat ille mane Tu now it is Veniat ille et mane Tu. Why not Are they like two buckets one cannot go downe unlesse the other go up If it be so expedient He come CHRIST I trust is not impedient but He may come CHRIST sure and He are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-compatible they may be and abide together well enough We beleeve He was conceived by the Holy Ghost then no antipathy between them At His Baptisme He was knowne by this Ioh. 1.32 that the Spirit rested and stayed upon Him why not now as well We see not how this holdeth If I go not He will not come It cannot be denied they two can stay together well enough and the time shall come we shall enjoy them both together and the â—ather with them That time is not yet now it is otherwise Not for any lett in themselves that is not all but for some further matter and considerations noted by the Fathers for which it was expedient CHRIS should go that the Holy Ghost might come First for veniet The Holy Ghost cannot
supple us And as His Types so his Names the e Io 15.26 Spirit of truth the f Esai 11.2 Spirit of counseile the Spirit of holinesse the Spirit of comfort And according to His severall faculties we to invocate or call for Him by that name that is most for our use or present occasion For all these He looks we should send for Him Our error is as if he were onely for one use or office for comfort alone so in all others we let him alone if never in heavines never looke after him or care once to heare of him But He is for advise and direction also No lesse Paracletus a counselor then Paracletus a comforter He is not sent by CHRIST to comfort onely Ye may see by the very next words the first thing he doth when He commeth is He shall reprove Vers. 8. which is far from comforting But sent He is as well to mediate with us for GOD as with GOD for us GOD 's Paracletus His Sollicitor to call on us for our duety as our Paracletus or Comforter to minister us comfort in time of need Our manner is we love to be left to our selves in our consultations to advise with flesh and blood thence to take our direction all our life and when we must part then send for Him for a little comfort and there is all the use we have of Him But he that will have comfort from Him must also take counseile of him have use of him as well against error and sinfull life as against heavinesse of minde If not heere is your doome where you have had your counseile there seeke your comfort he that hath beene your Counseilour all the time of your life let him be your Comforter at the houre of your death And good reason he will not be Paracletus at halves to stand by at all els and onely to be sent for in our infirmitie Base it is to send for him never but when in extreme need but even otherwise extra casum necessitatis for entertaining of acquaintance and to grow familiar as we use to doe those we delight in The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giveth as much He should be neer us by us one ordinarie not a stranger to call or send for a great way of It is so expedient and he may know us throughly and we him the best and neerest way to finde sure comfort when most we shall need it For be that should minister it soundly indeed had need be familiarly acquainted with the state of our soules that he may be ready and ripe then To goe to a Lawyer 's reading and not heare it serves us not for our worldly doubts nor to heare the Physique lecture for the complaints of our bodyes No we make them Paracletos we call them to us we question with them in particular we have private conference about our estates Onely for our soule 's affayres it is enough to take our directions in open churches and there delivered in grosse private conference we endure not a Paracletus there we need not One we must have to know throughly the estate of our lands or goods One we must have intirely acquainted with the estate of our body In our soules it holdeth not I say no more it were good in did We make him a stranger all our life long He is Paraclitus as they were wont to pronounce him truly Paraclitus one whom we declined and looked over our shoulders at And then in our extremitie sodenly He is Paracletus we seek and send for him we would come a little acquainted with him Mat. 25.12 But take we heed of Nescio vos It is a true answer We take too little a time to breed acquaintance in Neâ—cio vos I feare they finde that so seeke him Paracletus they doe not Paraclitus rather This of Paracletus Now of Mittam the 1 time and the 2 manner 2. His sending 1. The time Mittaâ— both are to the purpose The time that when He sends we make ready for Him The time of the yeâ—re was this time in the Spring the fairest and best part of it The time of the moneth the third day so they deduce from the fifteenth day the day of the Passeover and so fifty dayes it will so fall out by calculation that is the beginning of the moneth The time of the day it was before the third houre that is Act. 2.15 nine of the clock in the morning plainly So it was still prime These teach us it would be in our prime the time of health and strength when we lay the grounds of our comfort not to tarry till the frost and snow of our life till the evill dayes come Eccles. 12. and the yeares approach whereof we shall say we have no pleasure in them He in the spring we in the end of the yeare He in the beginning of the moneth we in the last quarter nay even pridiè calendas He before nine in the morning we not till after nine at night If we will keepe time with him we know what His time is of sending The manner is best and it is in the body of the word As the Spirit of truth â— The manner Per Paraclesiâ— by preaching as the Holy Ghost by prayer the Paracletus we know what he meaneth per Paraclesin by invitation As the Dove to baptisme the Winde to prayer Asperâ—ios attraxi Spiritum Psal. 119.131 the tongue to a sermon the Paracletus to Paraclesis as it were a refreshing so 1. Cor. 10.3.4 friends meete and nourish love and amitie one with another And even humanum dicere after naturall men when our spirits are spent and we wax faint to recover them or never in the naturall man it is done no way more kindly then by nourishment specially such as is apt to bâ—eed them as one kinde is more apt then other There is a spirituall meat and a spirituall drinke saith the Apostle in which kinde there is none so apt to procreate the Spirit in us as that flesh and blood which was it selfe conceived and procreate by the Spirit and therefore full of spirit and life to them that partake it It is sure to invite and allure the Spirit to come there is no more effectuall way none whither Christ will send Him or whither He will come more willingly then to the presence of the most holy Mysteries And namely at this feast concerning which our Saviour CHRIST 's voyce is to sound in our eares Si quis sitiat veniat ad me If any thirst let him come to me and drinke Ioh. 7.39 Which He meant and spake saith Saint Iohn of the spirit which was to be given at that time of especially when He was newly glorified De meo accipiet saith CHRIST of Him and it is no where more truly fulfilled that He shall take of CHRIST 's and give it us then it is done of that Ver. 14.
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
〈◊〉 as Saint Basil observeth The Spirit the Sovereigne Spirit Styled ever with this addition His owne Spirit the Spirit not of any Saint in concreto or in abstracto but even of GOD Himselfe Ioh. 3 8. Our SAVIOVR CHRIST teacheth us to take notice of Him as we doe of the Winde By his effect For the winde it is a body of ayre but so thinne and subtile as iâ— is â—ext neighbour to a Spirit We see foule rule heere in the world sometimes houses blowne downe trees blowne up by the roots When we see this we know streight this cannot be done with out some power And that power we are sure cannot subsist of it selfe it is an accident must needs have his inhaerence in some substance That substance if it be visible we call it a body if invisible a Spirit So our SAVIOVR tells us Spiritus est qui spirat It is the winde did this blew all these downe And even so of the Spirit of GOD when as upon this day they that could scarce speake one tongue well oâ— a soâ—ein were able perfectly to speake to every nation unâ—â—r heâ—ven every 〈◊〉 in his owne tongue This we know could not come to passe but by some power And sure we are that power must have for his Subject some substance And 〈◊〉 any visible or bodily Then some Spirit it must be And no Spirit in the 〈…〉 effect this And so 〈◊〉 Spirit of GOD. 〈…〉 of these 〈◊〉 depends upon S. Luke's credit There was after a 〈…〉 which in all Stories we finde The Temples of 〈…〉 downe all the world lover yea the world it selfe blowne quite about 〈…〉 downe as it were from pagarriâ—me and the worship of Heathen 〈…〉 of Christian Religion And that â—â—augre the Spirit of the World 〈…〉 and bent it selfe against it totis viribus This we finde And for 〈…〉 and this power could not come from any other Spirit but the Spirit 〈…〉 Thus we take notice of Him by His effects and of His Greatnesse 〈…〉 of His effects 〈…〉 of GOD and The Holy Spirit â— The Holy Spirit what needs this To make Him great 〈…〉 goes what needed Holy Or if a title must be added to that end there 〈…〉 â—tyles many in the eye of flesh more magnifâ—cent and likely to shew Him 〈…〉 this of Holinesse The Spirit of Principaâ—â—â—ie of Courage Power 〈…〉 diverse other And all these are from Him too He the fountaine of all 〈…〉 tells us I. Cor. XII And though the Spirit be all these Ver. 4.11 yet choyse is 〈…〉 none of all these but onely of this one Holy from among them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 title is not The High and mightie nor The Great and Glorious but only 〈…〉 Spirit Nor do the Seraphins and Powers of Heaven cry Magnus or Celsus 〈…〉 tâ—rise but Sanctus Sanctus Sanctus Holy and thrice Holy to GOD himselfe Es. 6.3 〈◊〉 choise I doubt not of His Soveraigne Attribute to laud and magnifie His 〈◊〉 Name by Which teacheth us a lesson if we would learne it That it is the â—â—â—ribute in GOD which of all other He doth which of all other we should most 〈◊〉 of And by vertue of this if we kept right Places and Times and Persons and 〈◊〉 Sacred should be in regard accordingly For this we may be sure of were there â—od's titles a title of higher account the Spirit of GOD should have been styled by 〈◊〉 in GOD Holy Holy is before Lord of Hosts His Holinesse first His Power after Es. 6.3 〈◊〉 Thus have we two reasons de non gravando The Holy Spirit of GOD. First were He but the Holy Spirit 〈…〉 He would be spared For without all question He is the more to be set 〈…〉 reason of that Attribute It is GOD 's chiefe as ye may see in the High 〈◊〉 forehead as ye may heare out of the Angel's mouthes Exod. 28.36 Es. 6.3 Then againe that He is God's and not a Spirit but The Spirit of God we will â—â—â—beare Him somewhat I trust for His sake whose He is Put these two together And to these two for a surplussage joyne that He is not onely Dei but Deus Of GOD but God also and then we have our full weight for this part for His Greatnesse And this we shewed last Feast We are baptized into Him We beleeve in Him 〈◊〉 yeeld Him aequall glorifying We blesse by Him or in His name no lesse then 〈◊〉 tâ—e other two So in the Deitie He is And a Person He is For to Seale which 〈◊〉 said heere to doe to seale is ever an act personall Thither then I now come 〈◊〉 from His Greatnesse to His Goodnesse He is not great as the Great CHAN but He is Good withall And great 2. The Holy Spirit of GOD By whom sealed and 〈…〉 that carries it ever If In quo Vos come to it that this goodnesse reach to us 〈…〉 this Partie His Greatnesse set apart is to us the Author of many a 〈◊〉 No person of the three hath so many so diverse denominations as He And 〈◊〉 be all to shew the manifold diversitie of the gifts He bestoweth on us They 〈…〉 1. a Gen. 1.2 His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or agitation which maketh the vegetable power in the 〈…〉 His b Gen. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit or soule of life in the living Creatures 3. His c Gen. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Spirit of a double life in mankind 4. Then that in d Exod. 31.13 Bezaleel that gave 〈…〉 of art 5. That in e Num. 11.26 the LXX Elders that gave them excellencie of 〈…〉 governe 6. That in f Num. 24.14 Balaam and the Sibylls that gave them the word 〈…〉 to foretell things contingent 7. That of the g Act. 2.5.8 Apostles this day that 〈…〉 skill to speake all tongues All these are from Him All these he might 〈…〉 reckon up any of them And that because though they be from the 〈…〉 GOD yet not from Him as Holy but as the Spirit of God only without 〈…〉 to this Attribute Holy at all 〈…〉 the 〈◊〉 Spirit or the spirit 〈◊〉 Hâ— iâ— Holy commeth the grâ—tum faciens 〈…〉 on His Saints and Servants and 〈…〉 all the gratis datae take our selves 〈…〉 come in upon us as many more 1. The 〈…〉 â—hen they are ready to goe astray 〈…〉 a Ioh. â—â— 2 b Act. 16.6.7 〈◊〉 suffering them to goe into Asia or Mysia when they 〈…〉 there but making them even wind-bound as it were 2. Spiritus 〈…〉 â—inde with them c Ioh. 16.13 guiding them and giving them a good passe 〈…〉 d 〈…〉 teaching them what they knew not and calling to their 〈…〉 And so Spiritus difflans blowing away 〈…〉 were the misâ—s of 〈…〉 forgetfâ—lnesse 4. The grace e 2. Cor. 3.6 〈…〉 them up when they grow dull and even becalmed 5. The 〈…〉 and f Rom.
like proffer Matt. 8.34 He 〈…〉 â—â—tergesites too that can spare Him and His Seale both Men are I know not 〈…〉 loth and as it were afraid thinke it a disgrace to them many and that would 〈…〉 of Spirit that any Seale or marke of holinesse should be set or seen 〈…〉 Content with a Labell without any Seale to it all their life long And of 〈…〉 Labell Christians we have meetly good store As the Spirit of GOD they like 〈…〉 enough to have their breath and life and moving from Him yea arts and 〈…〉 if He will But as the Holy Spirit not once to be acquainted with Him 〈…〉 is this plaine but their speech Cause the Holy One to cease from us Es. 30.11 But yet I 〈…〉 say not at all For if He will come and Seale them some quarter of an 〈◊〉 before they dy for that they will not stand with Him But they desire to weare 〈◊〉 Signature of the flesh or of the world of pride or of lust as long as they are able to 〈◊〉 on their leggs Animales all their life and Spiritum habentes Iud. 19. at the hower of 〈◊〉 death Clinici Christiani beddered Christians as the Primitive Church called 〈◊〉 when the flesh leaves them let the Spirit take them and Seale them Then the 〈◊〉 and ye will but not before But this is an indignitie and cannot be well 〈◊〉 He will not endure thus to be trifled with and shifted of when He would and 〈◊〉 He Seale us not when we would we have our mends in our owne hands â—â—condly Say we be willing He come Is it not our part against He comes to 〈◊〉 our selves and be readie wrought to receive the figure of His Seale Then if 〈◊〉 He finde us so indurate in malice and desire of revenge or sinnes of that sort 〈◊〉 good offer Him a flint to Seale which will take no print Or on the other 〈◊〉 us so dissolved as it were and even molten in the sinnes of the flesh that as 〈◊〉 offer him a dish of water to Seale that will hold no figure Both come to one 〈◊〉 to suffer Him to doe it and â— not to be in case to receive it 1 Not disposed 〈◊〉 2 indisposed for it And can He choose but reckon this as a second gravamen 〈◊〉 His way and leave us as He found us 〈◊〉 two before we be Two more when we be Sealed For â— After it when we have well 〈◊〉 received it then doth it behoove us carefully to keepe the Signature 〈◊〉 facing or bruising If we doe not but carrie it so loosely as if we cared 〈◊〉 became of it and where we are Signati to be close and fast suffer every 〈◊〉 â—ccasion to break us up have our soules ly so open as all manner of thoughts 〈◊〉 and repasse through them Is not this a third When one shall see a 〈…〉 â—ountrie-man how sollicitous he is if it be but a bond of no great value to 〈…〉 Seale faire and whole But if it be of higher nature as a Patent then to have 〈◊〉 and leaves and wooll and all care used it take not the least hurt And on the 〈…〉 on our parts how light reckoning we make of the Holy Ghost's Seale 〈…〉 that care do not so much for it as He for his Bond of five nobles the matter 〈…〉 such consequence This contempt must it not amount to a greevance Yes 〈…〉 a grave gravamen a greevous one For this is even Margaritas porcis right 〈…〉 fâ—rther If having received this Seale upon us we so farre forget our selves 〈…〉 â—â—â—ught to let His amulus the fiend the evill Spirit whom He can by no 〈…〉 even to Super-sigâ—lare set his marke over it Seale upon Seale put his 〈…〉 his image and Superscription above and upon the HOLY GHOST 's 〈…〉 disgrade as He can never brooke it And shall we once conceive 〈…〉 use go as this He will do what mâ—re greeved use to do say presently 〈…〉 awâ—y heâ—re is 〈◊〉 place to 〈◊〉 so leave us with our new image 〈…〉 〈…〉 so a 〈◊〉 matter 〈◊〉 all yâ—r For He no sooner gone but in His place 〈…〉 so Sence on us and not alone neither 〈◊〉 compâ—nie wiâ—h Him 〈…〉 then himselfe and the end of that man worse then his bâ—ginâ—ing 〈…〉 Luk â—â— â—6 These they be then these foure Not to offer thesâ— is 〈…〉 〈…〉 〈…〉 so evill as we do yet that we remember Nolite doe it not 〈…〉 not to doe it If we fall into any of the former foure 2 neglect 〈…〉 He commeth â— dispose not ourselves as we should against He brutz or marr our Seale Yea 4 admit a Sealing upon it of the 〈…〉 GOD the flesh upon the Spirit Prophane upon Holy yet let not 〈…〉 At least not our whole will not our full consents Let it but happen per 〈◊〉 as we say either surprised with the violence or weried with the 〈…〉 the tentation or circumvented with the sleights of the Serpent but ever câ—me â—â—luntatem if it may be or els as in the Schooles they call it vellëitatem de 〈◊〉 coâ—â—istando A great matter depends on this For wilfully to do it that is indeed to greeve Heb. 10.29 if it be not more even to worke despite to the Spirit of Grace Application to the 〈◊〉 Now to draw to an end This request never comes so fit as on this Day For there is in the Text a day of redeeming And there is by like analogie a Day of Sealing As that CHRIST 's So this the HOLY GHOST 's Day Now if the Sealing-Day be the Holy Ghost's then reciprocè the Holy Ghost's Day that is the Day of Sealing And this is the Holy Ghost's Day And not onely for that originally so it was But for thâ—t it is to be entended ever He will doe His owne chiefe worke upon His owne â—hiefe Feast and opus Dici the daye 's worke upon the Day it selfe So that now we â—re come about to our first greevance Not to refuse Him not at any time but not â—t His owne Time not then when He sits in His Office and offers to set His Seale on us Application to the Sacrament And that He now doth For when we turne our selves every way we finde not in the Office of the Church what this Seale should be but the Sacrament or what the priâ—et of it but the grace there received a meanes to make us and a pledge or earnest to assure us 2. Cor 5.5 that we are His. The outward Seale should be a thing visible to be shewed And the Sacrament is the onely visible part of Religion and nothing subject to that sense but it This I finde that the Schoole-men when they numbred Seven those seven were the Seven Seales So for Seales they have beene ever reputed But what doubt we One of them is by the Apostle 〈◊〉 4.12 named a Seale in expresse termes The seale of righteousnesse
three such immersions that hath Christ quitt us of When He was asked by the Prophet How His rebes came so red He sayes He had been in the wine presse but there He had beene and that He had trode alone Et vir de gentibus non fuit mecum Esay 6â— 2.3 And not one of the People with Him none but He there in that spares us in that But the other two parts He setts downe precisely to Nicodemus and in him But not either of water or of the Holy Ghost Ioh. 3.5 1. Cor. 10.2 to us all 1 Water 2 and the HOLY GHOST Now the HOLY GHOST we yet lacke So doth Saint Paul baptized in the Sea and in the Cloud by the Sea meaning the elemeâ—tarie part by the Cloud the celestiall part of baptisme Now that of the cloud we have not yet So doth Saint Peter the doing away the soile of the flesâ— that 2. Pet 3.21 Iordan can doe but that wherewith the conscience or soule should be presented before GOD that is still wanting And the baptisme of the bodie is but the bodie of baptisme the soule of baptisme is the baptisme of the soule Of the soule with the blood of CHRIST by the hand of the Holy Ghost as of the bodie with water by the hand of the Baptist without which it is but a naked a poore and a dead element Gal 4.9 Saint Paul tells us Col. II. that besides the circumcision that was the manufacture there was another made without hands There is so in baptisme Col. 2.11 besides the hand seene that casts on the water the vertue of the Holy Ghost is there working without hands what heere was wrought And for this CHRIST prayes that then it might might then and might ever CHRIST'S praâ—er for the Hâ—ly Ghost Ioh. 17. â—0 be joyned to that of the water Not in His baptisme onely but in the People's and as he afterwards enlarges His prayer in all others that should ever after beleeve in His name That what in His heere was in all theirs might be what in this first in all following what in CHRIST 's in all Christian's Heaven might open the Holy Ghost come downe the Father be pleased to say over the same words toties quâ—ties so oft as any Christian man's child is brought to his baptisme CHRIST hath prayed now See the force of His prayer Before it Heaven was mured up 2. The â—pening of hâ—aven no Dove to be seene no voice to he heard Altum silentium But streight upon it as if they had but waited the last word of His prayer all of them follow immediately Heaven opens first For if when the lower heaven was shutt three yeares Chap 4.25 Iaco. â— 18 Elias was hable with his prayer to open it it is our SAVIOVR in the next Chapter following and bring downe raine The prayer of CHRIST who is more of might then many such as Elias shall it not be much more of force to enter the Heavens of the heavens For the bringing downe the waters above the heavens Ioh. 7.39 the highest of them all and to bring downe thence the waters above the heavens even the heavenly graces of the Holy Spirit For so when our SAVIOVR cryed Iohn VII If eny be a thirst let him come to me and I will give him of the waters of life This saith Saint Iohn He spake of the Spirit For the Spirit and His graces are the very supercoelestiall waters one drop whereof infused into the waters of Iordan will give them an admirable power to pieâ—ce even into the innermost parts of the soule and to baptize it that is not onely take out the steynes of it and make it cleane but further give it a tincture lustre or glosse for so is baptisme properly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken from the Dyer's fatt Apoc. 7.14 and is a dying or giving a fresh colour and not a bare washing onely Alwaies the opening of heaven opens unto us that no baptisme without heaven 2 To shew baptisme iâ— from heâ—ven Chap 20.4 By a doore open open and so that baptisme is de caelo non ab hominibus from heaven not of men So was it heere So is it to be holden for ever 2. And from heaven not clanculum as Prometheus is said to get his fire but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly by a faire doore set open in the view of much people for all that were present saw the impression in the skie Which doore was not mured up againe For we finde it still open Apoc. 4.1 Matt. 16.19 To shew out right to enter heaven Apoc. IIII. and we finde that keyes were made and given of it after this 3. And all this that there might not onely be a passage for these downe but for us up For heaven gate ab hoc exemple doth ever open at baptisme in signe he that new comâ—eth from the Font hath then right of entrance in thither Then I say when by baptisme he is cleansed For before Nihil inquinatum Nothing defiled can enter there Apoc. 21.27 Out of heaven now open somewhat is seene and somewhat heard 1 Seen 3. Out of heaven open what a Dove descend the Apparition 2 Heard Tu es filius meus the Voice Vnder one the testimonie Visus Vocis of hearing and sight both that Sicut audivimus Psal. 48 8. sic vidimus that as we see we heare and backe againe as we heare see which is as much as can be to make full faith The appâ—rition 1 The H. Ghost 1. The Apparition Wherein the points are six 1. The Holy Ghost First that person For the Person by whom CHRIST was conceived by the same it was most convenient Christians should also be But to go higher The Person that was Author of Genesis the generation meetest to be Author likewise of regeneration The same person and in the same element The element wherof all were made and wherewith all were destroyed after 2· Pet. 3.5.6 1. Pet. 3.20.21 that with the same all should be saved againe the water it selfe now becomming the arke the drowning water the saving arke as S. Peter noteth That as then by His moving on the waters He put into them a life and heate to bring forth so now by His comming downe upon them He should impregnate them to a better birth Ioh 3.5 Tit. 3.5 Symbol Nicen. That as His Title is the Lord and Giver of life He might be the Giver of true life that is aeternall life whereto this life of ours is but a passage or entrie and not otherwise to be accompted of 2 Came downe Psal. 139.7 2. The Holy Ghost came downe that is to say in His signe of symbole the Dove Otherwise the Spirit of GOD neither goes up nor comes downe it is every where beneath as well as above but by a familiar phrase in Scripture what the Dove did that represented Him
inasmuch as the râ—misâ—ion of sinnes came from and by CHRIST very meet it was He should have the dispensing of his owne benefit and the Remitter of sinnes proceed from Him also One by the blood out of his veines The other by the Spirit out of his arteries and He as bleed the one so breath the other He that should seale the acquittance from Him that laid downe the money That howsoever in other respects in this sure from Him and none but Him the Holy Ghost to proceed Proceed and proceed by way of Breath rather then eny other way that to be the caeremonie or symbolum of it I proceed now to the second Combination of breath and the HOLY GHOST II. Of the Parts severally 1 Of insufflavit The breath It is required in a signe that choise be made of such a one as neere as may be as may best suit and serve to expresse that is conferrd by it Now no earthly thing comes so neere hath such alliance is so like so proper for it as the breath I make two stands of it 1 Breath and the Spirit 2 CHRIST 's breath and the Holy Spirit First breath is aire and aire 1 The symbolizing of breatâ— â—ith the Spirit the most subtle and as I may say the most bodilesse bodie that is approching neerest to the nature of a spirit which is quite devoyd of all corporeitie So in that it suits well But we waive all save onely the two peculiars of the HOLY GHOST set down in the Nicene Creed 1 One the Lord and Giver of life 2 the other who spake by the Prophets For first the Spirit giveth life and breath is the immediate next meanes subordinate to the Spirit for the giving it for the giving it and for the keeping it both Giving at the first GOD breathed into Adam spiraculum vitae Gen. 2 7. and streight factus â—st in animam viventem he became a living soule Keeping for if the breath goe away away goes the life too both come both goe together And as the Spirit it is that quickneth so it is the Spirit that speaketh evidently â— Of Christ's brâ—ath with tâ—e Holy Ghost Dead men be dumb all And the same breath that is organum vitae is organum vocis too That we live by we speake by also For what is the voice but verbum spiritu vestitum the inward word or concâ—â—t clothed with breath or ayre and so presented to the sense of hearing So vehiculum spiritûs it is in both And as the Breath and the Spirit So CHRIST 's breath and the Holy Spirit Accipite Spiritum gives to man the life of nature Accipite Spiritum Sanctum gives to the Christian man the life of grace And the speech of grace too For this breath of CHRIST was it by which the cleven tongues after had their utterance He spake by the Prophets and the Apostles they were but as Trumpets or Pneumatica Wind-instruments they were to be winded Without breath they could not no breath on earth hable so to wind that their sound might goe into all lands be heard to the uttermost parts of the earth Rom. 10.18 None but CHRIST 's so farre So that was to be given them This breath hath in it you see to make a good Symbole for the Spirit And CHRIST 's bâ—eath for the Holy Spirit It may be at large all this but how for the purpose it is heere given for remission of sinnes What hath breath to do with sinne Not nothing For if you be advised per afflatum spiritús nequam it came by an evill breaâ—h and per afflatum Spiritus Sancti it must be had away The breathing the pestilent breath of the Serpent that blew upon our first parents infected poysoned them at the first CHRIST 's breath entring cures it and as ever His manner is by the same way it was taken cures it breath by Breath For the better conceiving of the manner how Yee may call to minde that the Scriptures speake of sinne sometime as of a frost otherwhile as of a mist Esay 44.22 or fogg that men are lost in to be dissolved and so blowen away For as there be two proceedings in the wind and according to them two powers observed by Elihu Iob. 37.9 Iob. 37. forth of the South a wind to melt and dissolve out of the North a wind to dispell and drive away And as in the wind of our breath there is flatus a blast which is a cooler and which blowes away and halitus a breath that is warme and by the temperate moist heat dissolves Answerable to these there is in this breath of CHRIST a double power conferred and both for the remission of sinnes and that in two senses sett downe by Saint Iohn â— the one of Ne peccetis astringent to keepe men from sinnâ— and so remessio peccandi 2 The other Si quis autem peccaverit but if eny doe sinne 1. Ioh. 2.1 to loose men from it and so remissio peccati Shewing them the way and ayding them with the meanes to cleere their conscience of it being done remitting that is past making that more remisse that is to come As it were to resolve the frost first and turne it into a vapour and after it is so then to blow it away And other reasons there be assigned why thus in breath apt and good 1 One to shew the absolute necessitie the great need we have of this power how evill we may be without it As evill as we can be without our breath so evill can we be without a meanes for remission of our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Saint Basil. The Christian man he lives not by the aire that he breathes more than he doth by it Our owne breath not more needfull Psal. 63.3 then this breath of CHRIST 's His loving kindnesse in it better then the life it selfe and we no longer to draw our breath then to give Him thanks for it This for the necessitie A second to shew the qualitie which is mild of the same temper the breath is No spiritus protellae which some would thinke perhaps more meet to carrie all before it They know not the Holy Ghost that so thinke they remember not the Dove Violence in this worke He could never skill of His course hath ever beene otherwise And not His onely but theirs whom He proceeds from 1. King 19.11.12 Let them but goe to Elia's vision and informe themselves of this point There came first a boisterous whirle-wind such a one as they wish for but no GOD there After it a ratling earth-quake And after it crackling flashes of fire GOD was in none of them all Then came a soft still voice There comes GOD. GOD was in it and by it you may know where to finde Him And as GOD so CHRIST How comes He He shall come downe like the dew into a fleece of wooll Psal 72.6
〈◊〉 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
that such a thing there should come to passe an effusion of the Spiâ—it and that a strange one And this they would find it to be this Prophesie of the Spirit powred this day fulfilled in their eares Of which Text the speciall points be two 1 Of the Spirit 's powring The Division 2 Of the end whereto The first I reduce to these foure 1 The Thing 2 the Act 3 the Partie by whom â— the Parties upon whom 1 De Spiritu meo is the thing 2 Effundam the act 3 Dicit Dominus the partie by whom 4 Super omnem carnem the parties upon whom it is powred Then the end whereto And in that foure more The last end of all in the last word of all salvabitur That is the very end and a blessed end if by any meanes we may attaine to it Then are there three other conducting to this Two maine ones and one accessorie but yet as necessarie as the other 2 Close to it in the end there is 〈◊〉 on the Name of the LORD He that calleth on the Name of the LORD shal be saved 3 And farthest from it at the beginning there is prophetabunt to call upon us to that end And my servants shall prophesie 4 And between both these there is a Meâ—â—randum of the Great Day of the LORD Which is not from the matter neither nor more then needs For then at that day we shall stand most in need of saving if we perish then we perish for ever And the mention and memorie of that Day will make us not despise prophecying nor forget invocation but be both more attentive in hearing of prophesie and more devout in calling on the Name of the LORD So it may well go for a third conducting meanes to our salvation Now to bring this to the Day This it is said shal be in the last daies Which with Saint Peter heer and with Saint Paul Heb. 1.1 yea and with the Rabbins themselves are the dayes of the Messiah So of our Messiah CHRIST to us and of none other Of whose dayes this is the very last For having done his errand He was to goe up againe and to send His Spirit downe to doe His another â—hile which is the worke of this day As his first then the taking of our flesh so his 〈◊〉 the giving of His Spirit the giving it abundantly which is the effundam heere It remaineth that we pray to Him who thus of His Spirit powred forth this day 〈◊〉 would vouchsafe on the same day to powre of it on us heer that we may so 〈…〉 Feast the memorie of it and so heare the words of this prophesie as may be to His 〈◊〉 â—cceptance and our owne saving in the great Day the Day of the LORD I. Of the Spirit 's powring De Spiritâ— OF the thing powred first De Spiritu meo the Spirit of GOD. First of Him to give Him the honour of His owne Day The Spirit is of himself Author of life and heer is brought in as Author of prophesie They both are in the Nicene Creed 1 the Lord and Giver of life 2 and who spake by the Prophets Life and speech have but one instrument the spirit or breath both Of it these foure 1. Prophesie can come from no nature but rationall The Spirit then is natura rationalis And determinate it is distinct plainly heer two wayes 1 The Spirit from Him whose the Spirit is Him that sayes de Spiritu meo 2 That which is powred from Him that powreth it Fusus à Fusore Being then natura rationalis determinata He is a Person for a person is so defined 2. Secondly effusion is a plaine proceeding of that which is powred as spiration is so too in the very body of the word Spirit So a Person proceeding 3. Thirdly being a Person and yet being powred out He behoves to be GOD. No Person Angell or Spirit can be powred out can be so participate Not at all but not upon all flesh not dilated so farre GOD onely can be that So the Person the Proceeding the Deitie of the Holy Ghost all in these words And not a word of all this mine but thus deduced by Saint Ambrose and before him by Dydimus Alexandrinus Saint Hierom's Master 4. But fourthly you will marke It is not my Spirit but of my Spirit The whole Spirit flesh could not hold not all flesh And parts it hath none 1. Vnderstand then of my Spirit that is of the gifts and graces of the Spirit Beames of this light streames of this powring Other where others heer the gift of pâ—ophâ—sie and tongues Luk. 4.18 The text of the last yeare 2. Which de Spiritu is also said to keep the difference between CHRIST and us Vpon Him the Spirit was The Spirit of GOD upon Me last yeare Vpon us not the Spirit but de Spiritu of my Spirit onely this year 2. The Act Effundam The next is the Act effundam In it foure more 1 The qualitie in that it is compared to a thing liquid fusil powred out This seemes not proper Powring is as it had been water He came in fire It would have been kindled rather then powred True but Saint Peter in proper termes makes his answer referr to their slaunder and that was that it was nothing but new wine a liquor Their objection being in a thing liquid his answer behoved to be accordingly And well it might so CHRIST had so expressed it Cap. 1. â— both lately in His promise Ye shal be baptized with the Holy Ghost within few dayes And formerly under the termes of waters of life Ioh. VII where Saint Iohn's exposition is Ioh. 7.39 This He spake of the Spirit Not then given but to be given streight upon CHRIST 's glorifying which is now this very day The Holy Ghost then is not all fire And this qualitie falls well with the two graces of 1 prophesie and 2 invocation heer given 1 Prophesie Moses the great Prophet likened it to the dew falling upon the herbs Deut 32.2 or the raine powred on the grasse Deut. XXXII And that likening is so usuall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreh the word in Hebrew for raine is so for a Preacher too that it poseth the Translators which way to turne it and even in that very Chapter of Ioël whence this Text is taken â— And invocation is so too a powring out of prayer and of the very heart in prayer Ver. 23. 3 And the third of the later Day may be taken in too Then there shal be a powring forth also of all the phialls of the wrath of GOD. 2. The qualitie then first the quantitie no lesse For powring is a signe of plentie â—â—â—ndum not aspergam the first prerogative of this day For the Spirit had beene â—iven before this time but never with such a largesse Sprinkled but not poured Never till now in that bounty that now This was reserved for Christ. For
Gâ—n 1.2 Lâ—vit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the câ—â—efe witnâ—ssâ— It is the Spirit that beareth witnâ—sse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâ—es but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in â—arth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâ—areth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum â—al 4.9 Ioh. 6. â—3 Not the bloud without the Spirit no more then the flâ—sh without the Spirit non prodest quicquam as said He whose the flâ—sh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â— Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â— from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â— with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâ—it to move it and make it runâ—e it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâ—e as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concâ—rne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câ—r 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâ—e we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â— 8 2 Tim. 4.1 1. Cor. 1â— 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note
of the Spirit is spiration or breathing In breathing there is a double act 1 there is a Systole a drawing in of the ayre and that is cold agreeth with CHRIST in water there comes a coole breath ever from the water 2 And there is a Diastole a sending forth of the breath and that we know is warme and agreeth with CHRIST in bloud For bloud is it that sendeth a warme vapor into all the limmes Agreeable to these two have you the two Spirits which upon the matter are but the two acts of one and the same Spirit 1 Inspired the Spirit of feare Esa. 11.2 The feare of GOD. 2 Out-breathed the Spirit of faith 2. Cor. 4.12 Faith in CHRIST Feare comes in water so saith Salomon the Feare of GOD is fons vitae the welspring of life Pro. 14.27 that is water Faith comes in bloud per fidem in sanguinem Ipsius Rom. 3.25 through faith in His bloud So is every one that is borne of the Spirit And to blow out faith still and never draw in feare is suspicious is not safe The true spiration the breathing aright consisting of these two is a signe of the right Spirit 2. Speech Ioh. 3.8 The next signe in the same verse too And you heare the noyse of it For so the Apostle saith the Spirit speakes evidently that is His noise and speech is evidently to be distinguished from those of other spirits His comming in tongues this day sheweth no lesse Which signe of speech doth best and most properly sort heer with a witnesse For a witnesse what he hath to testifie speakes it out vocally What noise then is heard from us What breath we What speakes the Spirit manifestly from our mouthes If cursing and bitternesse and many a foule oath If this noyse be heard from us If we breath minas caedes bluster out threatning and sâ—aying that noyse If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotten corrupt Act. 9.1 Eâ—hes 4 29. Maâ— 14. â—0 obscaene communication come out of our mouthes we are of Galilee and our very speech bewrayeth us This is not the breath of the Spirit this He speakes not evidently He speakes it not It is not the tongue of heauen this Not sicut dedit Spiritus eloqui no utterance of the Spirit 's giving Act. 2.4 Some of Christ's water would doe well to wash these out of our mouthes The speech sounding of the Spirit is a signe of the true Spirit 3. Action 1. Cor. 1â— â—â— The lâ—st but the surest of all omnia haec operatur Spiritus And the woâ—ke is as cleerly to be distinguished as the speech Each Spirit hath his proper woâ—ke and is knowen by it No man ever saw the workes of the Devill come from the Sâ—iâ—it of GOD. Be not deceived the workes of uncleanesse come from no Spirit Mat. 12.43 Iam. 4.5 1. Cor. 2.12 but thâ— uncleane spirit The workes of Cain from the spirit of envie The workes of Demas from the spirit of the world All the grosse errors of our life from the spirit of error But this this is the Spirit of Truth And the breath the speech the operations of him beare witnesse that He is so Now if He will depose that the water and bloud CHRIST came in He came in for us and we our parts in them in them and in them both and so deposing if we feele His breath heare His speech sâ—e His workes according we may receive his witnesse then For His witnesse is true Now that upon this day the day of the Spirit the Spirit may come and beare this witnesse to Christ's water and bloud there is to be water and bloud for the Spirit to beare witnesse to So was there ever as this day in the Church of Châ—ist Water a solemne Baptisme in memorie of the first three thousand this day Act. 2.41 baptized by Saint Peter And bloud never a more frequent â—ucâ—aâ—ist then at Pentâ—câ—st Act. 20.16 in honour of this Spirit to which Saint Paul made such hast with his almes and offerings Wiâ—nesse the great workes done by Pentâ—costall oblations which very oblations remaine in some Churches to this day So are we now come to the Râ—versall to the last non solum and heer it is III. The Râ—vâ—â—sall Not in the Spirit alone but in water and bloud reciprocè As not these wiâ—hout the Spirit so neither the Spirit without these that is without the Sacâ—amâ—nt wherein thâ—se be So have we a perfect circle now Neither in water without bloud nor in bloud without water nor in them alone without the Spirit nor in the Spirit alone without them This day Christ comes to us in bloud in the Sacrament of it so But as we said before either is in other Bloud is not ministred but there is an ingredient of the purifying vertue of water withall in it So he comes in water too Yea comes in water first so lye they in the Text water to goe before with us So did it at the very institution it selfe of this Sacrament The pitcher of water Mar 14 13. and he that carried it was not in vaine given for a signe went not before them that were sent to make ready for it for nothing It had a meaning that water and it had an use Their feet were washâ—d with it and their feet being clean they were clean every whit Many make ready for it Ioh. 13.10 that see neither water nor pitcher It were well they did their feete would be washed so would their hands Psal. 26.6 in innocencie that are to goe to His Altar In innocencie that is in a steadfast purpose of keeping our selves cleane So to come For to come and not with that purpose better not come at all To finde a feeling of this purpose before and to marke well the successe and effect that doth follow after For if it faile us continually Christ did not come For when He comes though it be in bloud yet He comes with water at the same time Ever in both never in one alone His bloud is not onely drinke to nourish but medicine to purge To nourish the new man which is faint and weake GOD wote but to take downe the old which is ranke Heb. 9.14 in most It is the proper effect of His bloud it doth cleanse our consciences from dead workes to serve the living GOD. Which if we finde it doth Christ is come to us as He is to come And the Spirit is come and puts His Teste And if we have His Teste we may goe our way in peace we have kept a right Feast to Him and to the memorie of His comming Even so come LORD IESVS and come O Blessed Spirit and beare witnesse to our spirit Zach. 13.1 Mar. 14.24 that CHRIST 's water and His bloud we have our part in both both in the fountaine opened for sinne and for uncleanesse and in the bloud of the New Testament the Legacie whereof
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
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
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
to Ierusalem how was He received there Why there He was murthered worse used then in Samaria Then we must call for more fire Ierusalem must be burnt too Now for the Disciples Iames and Iohn how carried they the matter It is true they had received Him but when most need was thrust Him from them renounced Him utterly denied that ever they knew Him Then we must trouble heaven once more call for fire for Iames and Iohn too Nay then Ioh. 1.10.11 the world was made by Him and the world knew Him not nor received Him not why then the world is at an end facti sumus sicut Sodoma all a heape of ashes Rom. 9.29 if this doctrine goe forward Best take Phaëton out of the chariot that he sett not all on fire Sure this I take it is a Nescitis For who receiveth CHRIST as he should yea who refuseth not one time or other to receive him Who of the Disciples who at Ierusalem Then all must be turned out and in Non venit salvare sed perdere Then this will follow if no place for repentance then no use of CHRIST For whom shall He â—â—ve when Iames and Iohn have consumed all to ashes But it will be well to leave CHRIST somebodie to save not disappoint CHRIST of His comming and send him backe without His errand Now out of this Nescitis to frame our Scitis Our Scitis out of this nescitis 1. By this time we know Christ's spirit as he teacheth us by His comming His comming was not to destroy they that came a destroying came not in His companie 2. Then our owne spirits if they doe spirare Christum they have the same journey's end 3. We know their 〈◊〉 that hatched a late this question anew Vis facimus ascendat ignis And theirs too that never turned and rebuked it but gave allowance to it both before and after it was done yea bound them to it by oath and sett it forth with both 〈◊〉 1 of Penance and of the 2 Altar and what should I say resolved flatt 〈◊〉 Christ in the very same point and did not as He cast water but putt oyle to 〈◊〉 â—â—ame Can these be the Societie of IESVS and the spirits blow two contrarie waies and 〈◊〉 commings be to two contrarie ends His not to destroy theirs to destroy His to â—â—buke theirs to allow of such motives 〈◊〉 know what spirit they be of looke what manner of spirits they make choise 〈◊〉 and by their wills choose and cherish none other eager fierce boisterous spirits O Matt. 21.5.11.29 Elias's spirit is a goodly spirit but Christ's Ecce Rex tuus venit mansuetus or Discite à me quia mitis it is not worth a mite that spirit is too weake and too faint to forward their fire-works And if yet ye doubt no better way to be resolved then by Ad quid venit aske that and it will resolve you streight Wherefore came Doctor Morton a little before the Rebellion in the North Wherefore came Doctor Sanders into Ireland Wherefore Cardinall Allen into the Low Countries in LXXXVIII To what end came he out of the Arch-duke's campe hither was it to save mens lives or to destroy them By these markes we cannot but know Cujus spiritus It sufficeth that Christ rebuketh this spirit that if they be the Societie of Iesus it is Alius Iesus another Iesus then this in the Text Bar-jesus for he by interpretation is Elymas that is a destroyer Christ likes no destroying no though the towne be full of Samaritans He likes it not no though the colour be non receperunt Eum yet He likes it not no though we could miraculously doe it like Elias yet likes He it not It is not GOD 's will in the Old Testament that Sion should be built in blood Nor in the New that His Church on the ashes of any estate Nor that His not receiving should be pretense for the extirpation of any towne much lesse Kingdome or Countrie Our duty This we learne But we come not onely for that but to congratulate this poore towne that scaped the fire and our selves no lesse that should have perished by the same element though not from heaven yet another way though not by dicimus yet by another meanes and in publique manner to render our yearely solemne thanksgiving that we also by the Sonne of man were delivered from the powder layd readie to consume and from the match light to give it fire that they were rebuked yea more then that destroyed themselves that sought our destruction Every way our case hath the advantage and therefore bindeth us to greater dutie Will ye consider it in the parties This was against Samaritans and by the Apostles Came commended by the movers they were Apostles aggravated by the parties against whom they were of the Sect of the Samaritans We are no Samaritans I trust but they no Apostles I am sure no Apostles nor of no Apostolique spirit which would authorize that which was rebuked in the Apostles themselves And for Samaritans which falls to our turne it may be they count us and call us so it is no matter they called Christ himselfe so then This I say had we beene such as they would have us to be such as these heere very Samaritans we were to finde as much favour at the hands of the Societie of Iesus as did the Samaritans at the hand of Iesus himselfe if their spirit their comming their faces stood as His to Non perdere But we are none No if we go by the marks the Scripture setts downe of them the Samaritans will light on their side For let it be enquired whither part in the worship of GOD 2 King 17.8 Ioh. 4.22 useth more ritus Gentium they or we the marke of the Book of the Kings of whither of us it may more rightly be said You worship you know not what which is Christ's own marke In a word let this be the case Whither Religion have more windowes open to Ierusalem whose face looks more fully that way No the looking to Ierusalem is not the quarrell the not looking to Rome that is the matter And sure this quarrell is much after one in both That in the Text was made a matter in Religion but was none no more was this of theirs Non receperunt is no act of heresie Non crediderunt that is But it is not their misbelieving moved them in the Text nor these neither It was the not-harboring makes all this adoe So they would entertaine them they might beleeve as they list Vpon the matter then it falls out to prove not zeale against their heresie but zeale for their owne entertainement which will not but indirectly be made matter of Religion Now if ye weigh the destruction ye shall find though in the maine they agree for upward and downeward makes small difference yet ours was the worse Worse for it should have been sodeine which is
then the shovell and the Spade crying out at the houre of death both of the uncertainty of their riches of the uncertainty of the estate of their soules too This point this is a point of speciall importance to be spoken of by me and to be thought of by you I would GOD you would take it many times when GOD shall move you into sad consideration With a great affection and no lesse great truth said Chrysostome that heaven and earth and all the creatures in them if they had teares they would shedd them in great abundance to see a great many of us so carelesse in this point as we be It is the hand of the LORD and it is His gracious hand if we could see it that He in this manner maketh the world to totter and reele under us that we might not stay and rest upon it where certainty and stedfastnesse we shall never find but in Him above where onely they are to be found For if riches being so brittle and unsteady as they be men are so mad upon them if GOD had setled them in any certenty what would they have done What poore man 's right what widowe's copie or what Orphane's legacie should have been free from us The Iâ—I Point Trust in God Well then if riches be uncertaine whereto shall we trust If not in them where then It is the third point Charge them that be rich in this world that they be not high-minded neither trust in the uncertenty of riches but that they trust in GOD. It is the third point of the Charge in generall and the first of the affirmative part and conteineth Partly a Homage to be done for our riches to GOD and that is trust in Him And partly a rent charge layd upon our riches which is doing good And indeed Psal. 37.5 no other then David had said before Trust in the Lord and be doing good Saint Paul will batter down and lay flat our Castle but he will erect us another wherein we may trust Yea indeed so as Salomon did before setteth up a tower against the tower the Tower of the righteous which is the Name of the LORD against the Rich man's tower Pro. 18.10 which is as you have heard before his riches In stead of the Worldling's saith which is to make money an article of his faith teacheth us the faith of a Christian which is to vouchsafe none but GOD that honour Even so doth the Apostle heer and that for great reason Nam qui vult securus sperare speret in Eo qui non potest perire He that will trust and be secure in his trust let him trust in Him who himselâ—e never failed and never faileth those that put their trust in him in whom is no uncertainty Iam. 1.17 no not so much as any shadow of uncertainty Trust in him by looking to Him first yer we admitt any els into our conceipt and by looking to Him last and not looking beyond him to any as if we had a safer or trustier then He. And that because he is the living GOD as if he should say That you phaâ—sie to your selves to trust in is a dead idoll and not a living GOD and if ever you come to any dangerous disease you shall find it is an idoll dead in it self not hable to give it selfe life much lesse to another not hable to ransome the bodie from the death â—uch lesse the soule from hers not hable to recover life when it is gone nay not hable to preserve life when it is present not to remove death nay not to remove sicknesse not any sicknesse not the gout from your feet not the palsie from your hanâ—s nay not so much as the ache from your teeth not hable to add one haire to your head nor one haire 's bredth to your stature nor one houre to your dayes nor one minute to the houres of your life This moath-eaten God as our Saviour CHRIST calleth it this canker-eaten God this God that must be kept under locke and key from a thiefe trust not in it for shame O let it be never said the living trust in the dead Trust in the living GOD that liveth himselfe nay that is life himselfe in His Sonne that was hable to quicken himselfe and is hable to quicken you of whose gift and inspiration you have already this life by whose daily spirit and visitation your soule is preserved in this life in this mortall and corruptible life and of whose grace and mercie we looke for our other immortall and aeternall life Who not onely liveth but also giveth you c A living and a giving God that is that liveth and that giveth of whose gift you have not onely your life and terme of yeares but even also your riches themselves the very hornes that you lift so high and wherwith unnaturally many times you push against Him that gave them He giveth for the earth was the Lord's and all that therein is Psal 24.1.115.16 Ag 2.9 till the earth he gave unto the children of men And silver and Gold were the Lord's till not by a casuall scattering but by his appointed giving not by chance but by gift He made them thine He gave them â—â—ou broughtest none of them with thee into the world thou camest naked He gave them and when He gave them He might have given them to thy brother of low estate and made thee stand and ask at his door as He hath made him now stand and ask at thine He giveth you riches you get them not it is not your own wisdome or travaile that getteth them but His grace and goodnesse that giveth them For you see many men of as great understanding and foresight as your selves want not onely riches but even bread It is not your travaile except the Lord had given them Eccle. 9.11 all the early up-rising and late downe-lying had been in vaine It is GOD that giveth make your recognisance it is so for feare lest if you denie Dominus dedit Iob 1.21 you come to affirme Dominus abstulit GOD teacheth it was He that gave them by taking them away This is Saint Paul's reason let us see how it serves his conclusion to the overthrow of our vaine pride and foolish trust in them If it be gift Si accepisti quid gloriaris 1. Cor 4.7 be not proud of it And if it be gift He that sent it can call for it again trust not in it Who giveth us all things c All things spirituall or corporall temporall or aeternall little or great from the least and so upward from the greatest and so downward from panem quotidianum a morsell of bread to Regnum coelorum the Kingdome of heaven He giveth us all even unto Himselfe yea He giveth us himselfe and all and more we cannot desire Why then if He give all all are Donatives all that we hold we hold in franck almoigne and no other tenure
six pounds Of which to Pembroke-Hall for the erection of two Fellowshipps and other uses mentioned in the Codicill a thousand pound to buy fiftie pound land per Annum to that purpose Besides a Basen and Ewer like that of their Foundresse and some Bookes To buy two hundred pound per Annum foure thousand pound Viz. for aged poore men fiftie pound per Annum for poore widowes the wives of one husband fiftie pound for the putting of poore Orphans to prentise fiftie pound to prisoners fiftie pound He was alwaies a diligent and painefull Preacher most of his Solemne Sermons he was most carefull of and exact I dare say few of them but they passed his hand and were thrice revised before they were preached and he ever misliked often and loose preaching without studie of Antiquitie and he would be bold with himself and say when he preached twice a day at Saint Giles he prated once And when his weakenesse grew on him and that by infirmitie of his body he grew unable to preach he began to goe little to the Court not so much for weakenesse as for inabilitie to preach After he came to have an Episcopall house with a Chappell he kept monethly Communions inviolably yea though himselfe had received at the Court the same moneth In which his carriage was not only decent and Religious but also exemplary he ever offered twice at the Altar and so did every one of his Servants to which purpose he gave them money lest it should be burthensome to them Now before I come to his last end give me leave to tell you that privately he did much find fault and reprove three sinnes too common and reigning in this later age 1. Vsury was one from which what by his Sermons what by private conference he withdrew many 2. Another was Simony for which he endured many troubles by Quare Impedit and Duplex querela as for himselfe he seldome gave a Benefice or preferment to him that petitioned or made suit for it he rather sent for men of note that he thought wanted preferment and gave them Prebends and Benefices under Seale before they knew of it as to Master Boys and Master Fuller The 3. and greatest was Sacriledge which he did abhorr as one principall cause among many of the forraine and Civill warres in Christendome and invasion of the Turke Wherein even the reformed and otherwise the true professors and servants of CHRIST because they tooke GOD 's portion and turned it to publique prophane uses or to private advancements did suffer just chastisement and correction at GOD 's hand And at home it had been observed and he wished some man would take the paines to collect how many Families that were raised by the spoyles of the Church were now vanished and the place thereof knowes them no more And now I draw to an end GOD 's House is truly called and is indeed Domus Orationis the House of prayer it accompanies all acts done in GOD 's House Of this Reverend Prelate I may say vita ejus vita orationis his life was a life of prayer A great part of five houres every day did he spend in prayer and devotion to GOD. After the death of his Brother Master Thomas Andrewes in the sicknesse time whom he loved deerely he began to foretell his owne death before the end of summer or before the beginning of winter And when his Brother Master Nicolas Andrewes died he tooke that as a certaine signe and prognostick and warning of his owne death and from that time till the houre of his dissolution he spent all his time in prayer and his prayer-booke when he was private was seldome seene out of his hands and in the time of his feaver and last sicknesse besides the often prayers which were read to him in which he repeated all the parts of the confession and other petitions with an audible voice as long as his strength endured he did as was well observed by certaine tokens in him continually pray to himselfe though he seemed otherwise to rest or slumâ—er And when he could pray no longer voce with his voice yet oculis manibus bâ— lifting up his eyes and hands he prayed still and when nec manus nec vox officium fâ—ciunt both voice and eyes and hands failed in their office then Corde with his heâ—rt he still prayed untill it pleased GOD to receive his blessed soule to himselfe And so hujus mortalitas magis finita quam vita his Mortality had an end and he died peaceably and quietly in the Lord but his life shall have no end yea then his life did begin when his Mortalitie made an end that was Natalis his birth-day September XXV being Moonday about foure of the clocke in the morning So dyed he aliâ—rum majore dâ—â—no quà m suo with greater dammage to others even to all this English Church and all Christendome then to himselfe And GOD grant that many Ages may be so happy to bring forth and enjoy such a Prelate so furnished with all endowâ—ents of learning and knowledge with innocence and holinesse of life and with such pittâ—e and charitie as he shewed in his life and death â—y conclusion is short I have spoken somewhat of this most Reverend Prelate but much short of his graces and worth In summe thus much In his life he was Concionator Scriptor potentissimus a most powerfull Preacher and Writer in his deeds and actions he was potentior diuturnior more powerfull and lasting Death hath bereaved us of him but his life and his works of learning and his workes of piety and charity I doubt not but GOD in his goodnesse will make them Monumentum aere perennius a Monument more lasting then brasse and stone even to the comming of our LORD CHRIST For no doubt while he lived he sowed the sincere Word of life in the soules of men and in his life and death posuit cleemosynam in sinu pauperis he put his Almes into the bosome of the poore and shall I say Oravit pro eo it prayed for him and by it he procured himselfe a strong Army and bellatores fortes valiant soldiers whose many prayers and blessings GOD could not resist the rather because they knew him not that is too short and the Text goes further Exoravit it shall pray and prevaile too and he and they have prevailed and he is now at rest and peace in heaven and followes the Lambe wheresoever he goes And after him let us al send this blessing which the voice from heaven uttered Write Blessed are the dead Apoc. 14.13 which die in the Lord. For the Lord there was no cause he should die but he died in the Lord because he alwaies lived to the Lord and a happy death must needs accompanie and crowne such a life From henceforth saith the Spirit they rest from their labours all teares are wiped from their eyes and all sighes from their hearts and their workes follow
when there was câ—usa sanguinis effusio on His part there was likewise to be copiosa Flaminus effusio on the Holy Ghost's He as liberall of his grace as Christ of his blood Psal. 103.7 That there might be to us copiosa redemptio betweene them both it is effundam copiose in both 3. Effâ—â—dam tells us further the Spirit came not of himselfe not till He was thus poured out It is not effluet but effundam Sic operter implere That so Luk. 22.37 order might be kepâ— in Him in the verie Spirit and we by Him taught to keepe it Not to start out till we be sent nor to goe on our owne heads but to stay till we be called Not to leake out or to runne over but to stay til we be poured out in like sort Seeing CHRIST would not goe un-sent Misit me last yeare Nor the HOLY GHOâ—T run un-poured this yeare it may well become us to keepe in till we be poured and sent eny yeare And yet the Sâ—iâ—it is no lesse ready to runne then GOD is to poure it One of these is no barr to the other Ecce ego Esay 6.8 mitte me Eccâ— ego Behold I am readie saith Esai and yet mitte me Send me for all that Effluence and Effusion Influence and infusion will stand together well enough 4. Lastly effundam is not as the running of a spout To poure is the voluntarie act of a voluntarie Agent who hath the vessell in his hand and may poure little or much and may choose wither he will poure eny at all or no. As shut the heaven from raining So refreine the Spirit from falling on us 2 And when He poures He strikes not out the head of the vessell and letts all goe but moderates his pouring and dispenses his gifts Poures not all upon every one nay not upon eny one all but upon some in this manner upon some in that Not to each the same And to whom the same not in the same measure though but 1. Cor. 12. to some five to some two to some but one talent The Text is plaine for this Matt. 25.15 There are diverse assignations in it 1 To diverse parties Sonnes seâ—vants old men and young men 2 Of diverse gifts prophesies visions and dreames 3 And them 1. Cor. 12.11 of diverse degrees one cleerer then the other the vision then the dreame Singulis â—rout vult at the Pourer's discretion to each as pleaseth him best The Party Pouring is Dicit Dominus the Lord that said But Dixit Dominus 3 The Party powring Dicit Dominuâ— Psal. 110.1 Dâ—mino meo The Lord said to my Lord Which of these The later Domino meo My Lord Dâ—vid's Lord and ours Dominum nostrum in our Creed that is CHRIST How appeares that directly at the thirtie three verse after He being now exalted by the right hand of GOD and having received the promise of the Holy Ghost from the Father He hath poured out this that ye now see and heare CHRIST then And not the Father Yes He too For of Him Christ is said to receive it Not onely Dixit Dominuâ— Domino meo but dedit Dominus Domino meo And so as in the nineteenth of Genesis Pluit Dominus à Domino From the Lord the Lord poured it Gen 19.24 And but one Effundam with but one effusion both as with one spiration He came from both Both with one effusion poure Him Both with one spiration breath Him It is expresly so set downe Revelation Chap. 22. Revel 22 1 The fountaine of the water of life issued from the seat of GOD and of the Lamb. So have you heere the whole Trinitie 1 Quis 2 Quid 3 à Quo the Father by the Sonne or the Sonne from the Father pouring out the HOLY GHOST 2 And may we not also finde the two natures of Christ heere Effundam is fundam ex I will poure out Out of what what the cisterne into which it first comes and out of which it is after derived to us That is the flesh or humane nature of Christ On which it was poured at His conception fully to endow it For in Him the fullnesse of tâ—e God-head dwelleth bodily marke that bodily Col. 2.9 Ioh. 1.16 And it was given to Him without meâ—sâ—re and of His fulnesse we all receive From this Cisterne this day yssued the Spirit by so many quills or pipes as it were as there are severall divisions of the graces of the Holy Ghost And so now we have both à Quo and ex Quo. The Divinitie into His Humanitie pouring the Spirit which from His flesh was poured downe this day super omnem carnem upon all flesh Which fitly brings in the next Super omnem carnem 4. The â—arties upon whom Super omnem carnem 1 Cor. 9.9 Ioh. 1.14 On whom this pouring is which is the last point Super omnem carnem In which there are three points as the words are three 1 Carnem first that is men For doth GOD take care for oxen saith the Apostle or for eny flesh but ours No not for eny flesh but the flesh which the Word did take And for that He doth But we are Spirit too as well as flesh and in reason Spirit on Spirit were more kindly There is neerer alliance betweene them Yet you shall finde the other part flesh is still chosen 1. Super carnem 1. First to magnifie his mercie the more that part is singled out that seemeth further removed nay that is indeed quite opposite to the Spirit of GOD heere poured out Esay 40.6 For what is flesh It is proclaimed XL. of Esay It is grasse And not gramen but foenum that is grasse withering and fitt for the Scithe Is that the worst I would it were But caro peccati sinfull flesh setts it further of yet Vpon sinfull flesh He should have poured somewhat els then his Spirit So two oppositions 1 Flesh and Spirit absolutely in themselves 2 Then sinfull flesh and the Holy Spirit All which commends his love the more thus combine things so much opposite This first And withall that which right now I touched to shew the introduction to this conjunction of these so farre in opposition either to other Even Verbum caro factum that made this symbolisme Hos. 2 15. By which a gate of hope was opened to us by his incarnation in spem of our inspiration which this day came in rem For his flesh exalted to the right hand of GOD remembred us Ver. 33. that were flesh of his flesh and derived downe this fountaine of living water to it saliens in vitam aeternam Springing and raising us with it Ioh. 4.14 whence it came for water will ever rise as high as the place from whence it came that is up to heaven up to aeternall life 2. Super. 2. Super upon it Vpon it is without on the outside of it Had not
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