the same Spirit I told you after this first there is no more visible comming to be looked for but that after His accustomed vsuall manner invisibly He ceaseth not to come still nor will not to the world's end Even in this booke after this time heere three severall times in the fourth tenth and ninteenth Chapters and at three severall places Ierusalem Coesarea Ephesus The âame Spirit came upon the faithfull people and yet nothing heard nor seene onely discerned after by the impression it left behind it And this comming is still vsuall with Him and this we may hope for hope for and have if we labour and diâpose our selves for it And wee may direct ourselves how to doe this by those three places I even now alâeadged 1 In the fourth Chapter 31. Verse As they prayed the Spirit came upon them 2 In the tenth Verse 44. While PETER yet spake the Spirit fell upon them 3 In the nineteenth Chapter Verse 6. As they received the Sacrameât the Spirit was sent on them In which three are plainely set downe to us these three meanes to procure the Spirit 's comming 1 Prayer 2 The Word 3 The Sacraments I know well it was the Sacrament of Baptisme in the place last alleadged but that is all one In one Verse doth the Apostle name them both as of aequall power both for the purpose 1. Cor. 12.13 Vnâ Spiritu baptizati estis and before he ends the verse vno Spiritu poti Baptized in the Spirit There is theirs at Ephesus but made drinke of the same Spirit that is this of ours heere For ex similibus sumus alimur Ours heere I say where we doe drinke of the Spirit if aright we receive it in which respect he calleth it the Spirituall drinke 1. Cor. 10.3 because we doe even drinke the spirit with it And even in this very Chapter before the end it is noted by Saint Luke as a speciall meanes whereby they invited the Spirit to them againe and againe Their continuing in the Temple with one accord and breaking of bread Of one accord we spake at the first as an effâctuall disposition thereto And this Sacrament of breaking of Bread is the Sacrament of accord as that which representeth unto us perfect unitie in the many graines kneaded into one lâafe 1. Cor. 10.17 and the many grapes pressed into one Cupp and what it representeth lively it worketh as effectually Howsoever it be if these three 1 Prayer 2 The Word 3 The Sacraments be every one of them as an arterie to conveigh the Spirit into us well may we hope if we vse them all three we shall be in a good way to speede of our desires For many times we misse when we use this one or that one alone where it may well be GOD hath appointed to give it us by neither but by the third It is not for us to limit or appoint Him how or by what way He shall come unto us and visit us but to offer up our obedience in vsing them all and vsing them all He will not fayle but come unto us either as a winde to allay in us some vnnaturall heate of some distempered desire in us to evill or as a fire to kindle in us some luke-warme or some key-cold affection in us to good Come unto us either as the Spirit of truth lighting us with some new knowledge or as the Spirit of Holinesse reviving in us some vertue or grace or as the Comforter ministring to us some inward contentment or ioy in the HOLY GHOST or in one or other certainely He will come For a compleate obedience on our part in the use of all his prescribed meanes never did goe away emptie from Him or without a blessing Never did nor never shall Never but not on this day of all dayes the day wherein Dona dedit hominibus He gave gifts unto men It is Dies donorum His giving day His day of Donatives Some gift He will give either from the Winde inward or from the tongue outward some gift He will give There be nine of them set downe 1 Cor. 12.8 Gal. 5.22 Nine manifestations of the Spirit 1. Cor. 12. some of them nine There be nine more set downe nine fruits of the Spirit Gal. 5. some of them nine Some gift He will give Onely let us dispose our selves by the use not of this one or that one or two but of all the meanes to receive it by Inwardly by vnitie and patient waiting His leysure as these heere Outwardly by frequenting those holy duties and offices all which we see succeeded with those there in the three places remembred And in these the blessed Spirit so dispose us and in them so blesse us as we may not onely by outward celebration but by inward participation feele and fââde in our selves that we have kept to Him this day a true feast of the comming of His Spirit of the sending downe the Holy Ghost Which Almightie GOD graunt c. A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the XXIV of May A. D. MDCVIII being WHIT-SVNDAY ACTS CHAP. II. VER IV. Et repleti sunt omnes SPIRITV SANCTO coeperunt loqui varijs linguis prout SPIRITVS SANCTVS dabat eloqui illis And they were all filled with the HOLY GHOST and began to speake with other tongues as the SPIRIT gave them utterance THis day hold we holy to the HOLI GHOST by whom all holy dayes persons and things are made holy And with good reason hold we it He that maketh all holy dayes it is meet should be allowed one himselfe And if we yeeld this honour to this and that Saint much more to the Saint-maker to Him that is the onely true Canonizer of all the Saints in the Calendar 2. This honour were we bound to yeeld Him if there were nothing besides but seldome shall ye find a feast wherein with His honour there is not joyned the remembrance of some memorable benefit then vouchsafed us as âeer this feast is not to the HOLY GHOST simply but to the sending or comming of the HOLY GHOST to the HOLY GHOST sent 3. Sent not as in former times qualified or by measure but even in plenitudine in plenteous manner fully It is sayd They were filled with the HOLY GHOST 4. Filled not to hold but to sett over For so many tongues so many pipes to derive it to others that by preaching they might impart the Spirit they received preaching being nothing els as the Fathers observe Num. 11.25 out of the Num. XI but the taking of the spirit of the Preacher and putting it on the hearer or to expresse it by the type of fire the lighting of one torch by another that so it might passe from man to man till all were lightned For this Holy Spirit thus sent plenteously sent sent to them and by them to all and to us are we heer mett to render our thanks to GOD even to imitate
rive in sunder So either they were clustering as the manner is in mutinies to runn together on an heap and he made them shedd and sever themselves and returne to their places againe Or ye may referr it to their hearts that with these words were even smitten or cleft quite and broken of their purpose for proceeding any further in so bloudy in enterprise Their motion did not so much as enter into him his did into them ââred into them and as his heart smitt him so he smitt theirs smitt them and even ãâã them made them leave and let go their resolution quite and let Saul go The LXX say ãâã ãâã ãâã ãâã ãâã that is he perswaded them with these words the best overcomââng ever by words by perswasion Overcame them our Text turnes it and so Daââd had heer a victorie Nay a double victorie 1 Over himselfe one and that is a great one Great Victors have failed of it 2 Over his men another He kept them ãâã And so by these two saved the King twise And many victories he had but of ãâã all none like this this the greatest For in those other he but slew his enemies ãâã in this heer without a drop of bloud shed he saved his Prince's life And now this victorie obteined David and his men are agreed and they are satisfied not to rise but ãâ¦ã and let Saul rise quietly and go his way By which some amends was made him ãâã the peece of his mantle This for David's satisfaction and for his Victorie both in ãâã For this victorie was in a sort his satisfaction and served for it And now we have sett the King safe that he may go when pleases Him would I begg a little leave to returne to David's words to his spell if I may so call it to this ãâã word ãâã ãâã ãâã ãâã ãâã that David did not onely smite but even cleave his men's hearts ãâã what axe did he this for it is the act of an axe properly Even with these ãâã they were David's axe Shall we do this shall we so lay hands on him ãâã be God's Annointed and the edge of his axe were these two Christus Domini they did the seat all the force was in them And indeed of great force they seemed to David Chap. 26.9.11.16 2. Sam. 1.14.16 and were of great use with him came from him oft To his companies heer To Abisai a chapter after To the Amalekite the next Book after I. Chap. Twise heer Thrise to Abisai Twise to the Amalekite Seven times in all And still nothing but Christus Domini as if they had been a kind of Spell to charme any from rising to any such end And sure a marvelous energie there seemes to have been in these words David's men heer were rising these words kept them down they rose not Abisai after he was even striking they stayd his hands he strook not David himselfe he was but thinking a thought that way they smitt his heart made it to ake made him give over Now when I fall to consider what vertue these two words had in those times to hold men's feet from rising their hands from striking yea their very heart from thinking any such thought O I am forced to wonder they should not have in our times the force they then had David could not overcome some men now his men would rise do what he could feet hands and heart flie loose now these words notwithstanding They have not the power to breake men men have rather the power to breake them 2. Sam. 23.18 David's men were brave Souldiers Abisai one of his three Worthies Himself more worthy then they all Power they had to stay these so many men of armes and have not now the power to make a seely Frier hold his hands What is become of their vertue now Of the cleaving force they then had It should seem David's men were other gates men then many I will not say of our Souldiers but of our Iesuites and Friers are of late had magis subacta pectora brests of a better mold had at times been brought by David to know what GOD was what it was to be GOD 's Annointed Psal. 116.15 Chap. 26.9 how precious their bloud was in his sight how no man could lift up his hand against them and be innocent So they soon tooke an impression of this his absit so passionately so pithily withall delivered by him Men's brests are now made of a tougher metall the words meet with harder hearts in the Cloyster now then heer they did in the Camp Some men's hearts now leave not striking them till they have stricken Saul to the heart Turne David's Absit mihi à Domino into Adsit mihi à Domino facere rem hanc turne his execration into a prayer nay into many prayers rosaries and masses for GOD 's assistance to an act which his very soule abhorreth And this is the reason The words are not rebated they have not lost their edge but men have instead of hearts now flint-stones Els the words being the same the same effect would still follow if the hearts also were the same For the same effect doth still follow in all whose hearts God hath touched on whom the Spirit of God is come For where the Spirit of God is there the word of God will worke and where it workes not we may safely say there is no Spirit to worke on 1. Chro. 12.18 To trie then on whom the Spirit of God is come there comes to my mind a praegnant place it is the XII of I. Chron. full to this point and it will even bring us home to our own text againe Amasa there when the question was asked whom they would take part with he and his cried Thine are we ô David and on thy side thou sonne of Isai. And it is there in expresse termes affirmed that the Spirit of God came upon him that made him thus to crie If then the same Spirit of God be upon us that was upon him 1. Sam. 13.14 it will make us take up the same words Thine are we and on thy side ô David Thou hast a testimonie in holy Writt to have been a man according to God's own heart what was in God's heart was in thine then are we to think say and do as thou diddest and so the Spirit of God is upon us indeed Will we then be as David with him on his side If GOD'S Spirit be upon us we will now come we to our text For heer is in this our text a vive anatomie of David in each part his eye his hand his heart his mouth and all 1. His eye full of compassion to Saul his Sovereigne It was not good in his eyes to ãâ¦ã any hurt good to spare him PeperciÌt tibi oculus meus 11. verse There ãâ¦ã eye â His hand not hable to stirr not mittere manum in Christum Domini to lay eny ãâ¦ã him O ne sit
the taking of Abrahams seed amounteth to as much as that of S. Paul 1. Tim. 1.15 no lesse true then worthie of all men to be receiued that He came into the world to save sinners and that cheâfe sinners as it is certaine they were even the Seed of Abraham of all the Seed of Adam But not for comfort onely but for direction two doth He use Abrahams name heere 2. For our Direction Even to entaile the benefit comming by it to his Seed that is to such as he was For for his sake were all nations blessed And Christ though He tooke the seed of the woman Gen. 22.18 yet doth not benefit any but the seed of Abraham even those that follow the stepps of his faith For by faith Abraham tooke hold of Him by whom he was in mercie taken hold of Gen. 15.7 Et tu mitte fidem tenuisti saith Saint Augustine That faith of his to him was accounted for righteousnesse To him was and to us shall be saith the Apostle Rom. 4.23 if we be in like sort apprehensive of Him Either as Abraham or as the true Seed of Abraham Iacob was that took such hold on Him as he said plainely Non dimittam te nisi benedixeris mihi without a blessing Gen. 32.26 Rom 9.7 he would not let Him go Surely not the Hebrues alone nay not the Hebrues at all for all their carnall propagation They onely are Abrahams seed that lay hold of the word of promise And the Galatians so doing though they were meere heathen men as we be Gal. 3.6 yet he telleth them they are Abrahams seed and shall be blessed together with him But that is not all there goeth more to the making us Abrahams seed as Christ himselfe the true seed Iohn 8.39 Rom. 4.12 teacheth both them and us Saith He if ye be Abrahams sonnes then must you do the workes of Abraham Which the Apostle well calleth the stepps or impressions of Abrahams faith Or we may call them the fruits of this seed heer So reasoneth our Saviour Hoc non fecit Abraham This did not He if ye do it yee are not His seed This did He do ye the like and His seed ye are So heer is a double apprehension 1 one of S. Paul 2 the other of S. Iames Iam. 2.22 Gal. 5.6 1. Tim. 6.19 Work for both hands to apprehend Both 1 Charitas quae ex fide and 3 fides quae per charitatem operatur By which we shall be able saith Saint Paul to lay hold of aeternall life and so be Abrahams seed heere at the first and come to Abrahams bosome there at the last So have we a breefe of Semen Abrahae The Vse of the Text. 1 For MeditatioÌ Now what is to be commended to us out of this Text for us to lay hold of Verily first to take us to our meditation the meditation which the * Psal. 84. Psalmist hath and which the Apostle in this Chapter voucheth out of him at the sixt Verse When I consider saith he the Heavens say we the Angells of Heaven and see those glorious Spirits passed by and man taken even to sigh with him and say Lord what is man either Adam or Abraham that thou shouldest be thus mindfull of him or the seed or sonnes of either that thou shouldest make this doe about Him The case is heer farr otherwise farr more worth our consideration There Thou hast made Him a little lower Heer Thou hast made Him a great deale higher then the Angells For they this day first and ever since daily have and doe adore our Nature in the personall Vnion with the Deitie Look you saith the Apostle when He brought His onely begotten Sonne into the world this He proclaimed before Him Let all the Angells worship Him Heb. 1.6 and so they did And upon this verie daies taking the seed hath ensued as the Fathers note a great alteration Before in the Old Testament they suffered David to sit vpon his knees before them 1. Chr 21.16 Since in the New they endure not Saint Iohn should fall downe to them Apoc. 22.9 but acknowledge the case is altered now and no more superioritie but all fellow seruants And even in this one part two things present themselves unto us 1 His humilitie Qui non est confusus as in the eleventh Verse the Apostle speaketh who was not confounded thus to take our Nature 2 And withall the Honor and happinesse of Abrahams seed vt digni haberentur that were counted worthie to be taken Luk. 20.35 so neere unto him 2 For Resolution The next point That after we have well considered it we be affected with it and that no otherwise Ioh. 8.56 then Abraham was Abraham saw it even this day and but a farr of and He reioyced at it And so shall we on it if we be His true seed It brought forth a Benedictus and a Magnificat from the true seed of Abraham If it do not the like from us certainely it but flotes in our braines we but warble about it But we beleeve it not and therefore neither do we rightly vnderstand it Sure I am if the Angells had such a feast to keepe if he had done the like for them they would hold it with all ioy and iubilee They rejoyce of our good but if they had one of their owne they must needs doe it after another manner farre more effectually If we do not as they would do were the case theirs it is because we are short in conceiving the excellencie of the benefit It would have surely due observation if it had his due and serious meditation Luk. 12.48 Further we are to vnderstand this That to whom much is given of them will much be required and as Gregorie well saith Cum crescunt dona crescunt rationes denorum As the gifts grow so grow the accompts too Therefore that by this new dignitie befallen vs Necessitas quaedam nobis imposita est saith Saint Augustine there is a certeine necessitie layd upon us to become in some measure suteable unto it in that we are one one flesh and one bloud with the Sonne of God Being thus in honor we ought to vnderstand our estate and not fall into the Psalmists reproofe Psal 49 13. that we become like the beasts that perish For if we do indeed thinke our Nature is ennobled by this so high a conjunction we shall henceforth hold our selves more deare and at a higher rate then to prostitute our selves to sinne for every base trifling and transitorie pleasure For tell me men that are taken to this degree shall any of them proove a Deuill as Christ said of Iudas or ever as these with us of late have to do with any divelish Ioh. 6.76 Psal. 32.9 or Iudasly fact Shall any man after this assumption be as horse or mule that have no vnderstanding and in a Christian
profession live a brutish life Nay then Saint Paul tells us further that if we henceforth walke like men like but even carnall or naturall men 2. Cor. 3.3 it is a fault in us Some-what must appeare in us more then in ordinarie men who are vouchsafed so extraordinarie a favour Some-what more then common would come from us if it were but for this Daies sake To conclude not onely thus to frame meditations and resolutions 1 For Practise Phil. 3.12 but even some practise too out of this act of apprehension It is verie agreeable to reason saith the Apostle that we endevor and make a proffer if we may by any meanes to apprehend Him in His by whom we are thus in our Nature apprehended or as He termeth it comprehended even Christ Iesus and be vnited to Him this day as He was to us this day by a mutuall and reciprocall apprehension We may so and we are bound so verè dignum justum est And we do so so oft as we do with Saint Iames lay hold of apprehend or receive insitum verbum the word which is daily grafted into us For the Word He is and in the word Iam. 1.21 He is received by us But that is not the proper of this day vnlesse there be another ioyned vnto it This day Verbum caro factum est and so must be apprehended in both But specially in His flesh as this day giueth it as this day would have us Now Ioh. 1.14 the bread which we breake is it not the partaking of the bodie of the flesh of Iesus Christ It is surely and by it 1. Cor. 10.16 and by nothing more are we made partakers of this blessed vnion A little before he said Because the children were partakers of flesh and bloud He also would take part with them May not we say the same Because He hath so done taken ours of us we also Verse 14. ensuing his stepps will participate with Him and with His flesh which he hath taken of us It is most kindly to take part with Him in that which He tooke part in with us and that to no other end but that He might make the receiving of it by us a meanes whereby He might dwell in us and we in Him He taking our flesh and we receiuing His spirit by His flesh which He took of us receiving His spirit which He imparteth to us That as He by ours became consors humanae naturae so we by His might become consortes Divinae naturae 2. Pet. 1.4 partakers of the Divine nature Verily it is the most streight and perfect taking hold that is No vnion so knitteth as it Not consanguinitie Brethren fall out Not marriage Man and wife are severed But that which is nourished and the nourishment wherewith they never are never can be severed but remaine one for euer With this Act then of mutuall taking taking of His flesh as He hath taken ours let us seale our dutie to Him this day for taking not Angells but the Seed of ABRAHAM Almighty GOD grant c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Wednesday the XXV of December A. D. MDCVI being CHRIST-MASSE day ESA. CHAP. IX VER VI. For unto us a Child is borne and unto us a Sonne is given and the Government is upon His shoulder and He shall call His Name WONDERFVLL COVNSELLER THE MIGHTY GOD THE EVERLASTING FATHER THE PRINCE OF PEACE THE words are out of Esay and if we had not heard him named might well haue been thought out of one of the Evangelists as more like a storie then a Prophecie Is borne is given sound as if they had been written at or since the Birth of Christ yet were they written more then six hundred yeares before There is no one thing so great a stay to our faith as that we find the things we beleeve so plainly fore-told so many yeares before Is borne is given Nay shall be speake like a Prophet Nay is loquens de futuro per modum praeteriti speaking of things to come as if they were already past Rom. 4.17 This cannot be but God who calleth things that are not as if they were and challengeth any other to doe the like It is true miracles move much but yet Es. 41.23 even in Scripture we reade of lying miracles and the possibility of false dealing leaveth place of doubt â Thes. 2.9 even in those that be true But for one six hundred yeares before He is borne to cause prophecies plaine direct prophecies to be written of Him that passeth all conceit cannot be imagined how possibly it may be but by God alone Therefore Mahomet and all false Prophets came at least boasted to come in signes But challenge them at this not a word no mention of them in the world till they were borne True therefore that Saint Iohn saith The testimonie that is the great principall testimonie of Iesus Apoc. 19.10 is the spirit of prophecie It made Saint Peter when he had recounted what he himselfe had heard in the Mount yet as if there might be even in that deceptio sensus to adde 2. Pet. 1.19 Habemus etiam firmiorem sermonem prophetiae We have a word of prophecie besides and that firmiorem the surer of the twaine This Prophecie is of a certaine Childe And if we aske of this place as the Eunuch did of another in this Prophet Of whom speaketh the Prophet this we must make the answer that there Philip doth Acts 8.34 of Christ and the testimonie of Iesus is the spirit of this prophecie The ancient Iewes make the same It is but a fond shift to draw it as the latter Iewes do to Ezekias it will not cleave It was spoken to Ahaz Ezekias Father now king and that after the great ouerthrow he had by the kings of Syria and Israel in the fourth of his raigne But it is deduced by plaine supputation out of the eighteenth of the second of Kings Ezekias was nine yeare old before Ahaz his Father came to the crowne It was by that time too late to tell it for tidings then that he was borne he then being thirteene yeares of age Verse 7â Beside how senslesse is it to applie to Ezekias that in the next verse that of his government and peace there should be none end that his throne should be established from thence forth for ever whereas his peace and government both had an end within few yeares To us it is sufficient that the fore-part of the Chapter is by Saint Matthew Mat. 4.15 expressely applied to our Saviour and that this verse doth inseparably depend on that and is alleaged as the reason of it For unto us Of Him therefore we take it and to Him applie it that cannot be taken of any or applied to any other but Him But how came Esay to speake of Christ to Ahaz Thus. The occasion of this Prophecie
of Grace and Truth both Many are the perfections whereof He is full Two onely heere chosen out as two streames 1 Grace and 2 Truth With them He commeth with the fullnesse of them Not of one of them but of both Grace referreth to the Sonne Truth to the VVord Grace is to adopt us Iam. 1.18 Truth to beget us anew for of His owne will He hath begotten us by the word of Truth And these do very fitly follow after glorie Glorie of it selfe terrifies and makes stand aloofe Grace invites And His glorie is such as is full of grace His Mercie as great as His Maiestie full out A blessed thing it is when these two meet and they that are in glorie are full of grace too It is not so with every one that is in glorie But though there be Grace vnlesse there be Truth too all is nothing For Grace because it is plausible and pleaseth the people it is affected there is a taking on grace in face and phrase but when all is done it wanteth sound truth That is right grace that hath truth ioyned to it Verbum gratiae and verbum charitatis both and it is both Yea verbum caro His word is not wind it hath flesh on it His Truth is as it were the flesh of His Grace Thus may be the consequence But of these two choise is made as of those our nature stood most in need of Out of grace we were and without grace as Sinners and in errors wandring up an downe as even the best of our nature did at his comming into the flesh This is the state He found us in when He came among us Eph. 1.6 Ver. 16. Against the first gratificavit nos in Dilecto He brought us in grace againe through His Beloved SONNE Gratiam pro gratiâ he saith after streight for the grace His Sonne had with Him He received us to grace Against the later He brought us Truth to set us in the right way Via Veritas Vita Veritas betweene both Via veritas or veritas viae the true way Vitae veritas or veritas vitae Ioh. 14.6 the true life that is Life eternall We cannot be without either This for our need But within a verse after I finde these two set in opposition to the Lawe Ver. 17. and the Lawe to them as if S. Iohn pointed us whereto we should refer them The Lawe full of rigour many threats and curses in it CHRIST bringeth the word of Grace opposeth to that The Lawe full of emptie shadowes and Ceremonies which Truth is set against Corpus autem CHRISTVS CHRIST the very body to Lex habens vmbram So Colos. 2.17 Heb. 10.1 requisite to quit us of the Lawe The Lawe the Word that marred flesh The bringing of these two together is a great matter and together they must be Grace take it from Truth and it is fallax but a vizour but a meere illusion Truth sever it from grace and it is ingrata but an unpleasing thing Grace and Truth kept in sunder and never met before but when the Word and flesh met then did they meet and kisse each other sayth the Prophet Pâal 85.10 and doth with a whole psalme celebrate this meeting They must meet and Grace be first as here We shall never endure the severitie of His Truth Grace first then Truth unlesse Grace come before and allay it But when Grace hath brought us to Him Truth will hold us with Him By Grace we shall accomplish what Truth requireth at our hands that so receiving Grace and walking in Truth we may come to the third the reward of both Glorie Full of both Luke 1 2â Act. 7.55 Ioh. 3.34 Full of them and the word would not be passed Wee finde others full of grace as his Blessed Mother and as S. Stephen Theirs reacheth not to us None of them have more then serves for themselves For the Spirit is given them but by measure but pleâââândo vasis in them the fulnesse of a Vessell if ye take any thing out to poure into another it is the lesse for it But His is plenitudo fontis the fulnesse of a fountaine which is never drawne drie qui implet abyssum non minoratur fills a great poole and it selfe never the lesse Of which fulnesse they all received and He never the emptier We shall not need to goe to any other store-house or helpe to supply or fill up CHRIST with any other as if he were but halfe full He is full full of both Our care is to be to make ourselves fit Vessells and there is all Thus farre Quòd Verbum factum caro Now Quid Verbum carni the Benefite II. Quid Verbum Carni The Bânefit and that which the Benefite ever draweth with it the Duety Quid Caro Verbo 1. Factus caro benefaciet carni being made flesh He will be a Benefactor to it No man ever hated his flâsh and no more can He us who are flesh of His flesh or rather He of ours Ephes. 5.29 He seeth us daily in Himselfe He cannot looke upon His flesh but He must thinke upon us And GOD the Father cannot now hate the flesh which the Word is made which is now taken into one person with His onely Sonne and united to the Deitie it selfe If He love the Word He must love it too for the Word is become it either love both or hate both But love it certainly for as this day When He brought His Sonne clothed with it into the World He gave expresse commandement Heb. 1.6 all His Angells should worship Him so clothed and our flesh in Him A new dignity which is this day accrued to our Nature to be adored of the blessed Angells Our Nature questionlesse is set in high favour with GOD GOD send our persons so too and all shall be well Besides good hope we now have that He being now flesh All flesh may come to Him to present Him with their requests Time was when they fled from Him Ps. 65.2 but ad factum carnem jam veniet omnis caro For since He dwelt amongst us all may resort unto Him Yea even Sinners and of them it is sayd Hic recipit peccatores Luc. 15.2.2 comedit cum eis He receiveth them receiveth them even to His Table A second hope that seeing He hath made our flesh His Tabernacle He will not suffer this of ours the same with that of His to fall downe quite and come to nothing the same He dwelleth in himselfe not to perish utterly but repaire it againe Psal. 16.9 and raise it out of the dust So that insuper Caro nostra requiescet in spe our very body may rest in hope to be restored againe and made like to His glorious bodie Phil. 3.21 A third that where it was flesh and bloud shall not inherit the Kingdome of God it is reversed flesh aâd bloud shall
he must have eyes So he hath Ephes. 1.18 Having the eyes of your vnderstanding lightened Heer are eyes by them did Abraham and even by them and by no other do we see Him Those eyes many have beside but see Him not for want of light By what light saw He He was a Prophet and as a Prophet he might be in the Spirit and have the vision clearely represented before him in luce prophetiae But without all question a faithfull man he was and so certaine it is he saw it in lumine fidei the light of faith which faith is the clearnesse or evidence of things not seen Ye know the place Gal. 3.9 Heb. 11.1 Not seen Nay even of things invisible In the 27. Ver. of the same Chapter it is said Moses was as if he had seen the Invisible By faith that was And Rom. 4.11 in Abraham the Father of the faithfull the same faith was Both saw by the same light and by it CHRIST was as verily present unto them as if they had seen Him this day in the manger with the Shepheards or with Simeon had had him in their armes and beheld him Thus He and thus we For it is all the light he had or we have to see Him by But where was this and when The Text is enough so it was If we rest not in that but would know what the Fathers have conceived of the place and time This they hold That he saw His Birth at the valley of Mamre Gen. 18. And he saw His Passion in the Mount of Moria Gen. 22. But this Day he saw at Mamre Gen. 18. Then was CHRIST in person there one of the three Then made Abraham the confession Gen. 17.19.18.10 we before spoke of Then is twice mention of the time of life which is this time if ever any Then Isaac was delivered as a gage And then was his feast of ioy downe went his fat heyfer So all meet at the time iust And so certainly He then saw it there as after we see he sware his servant on his thigh His thigh became Ad sancta Dei Evangelia Gen. 24.2 He bad his servant lay his hand on his thigh and sweare by the GOD of Heaven Et quid vult Deus Coeli ad femur Abrahae What hath the GOD of Heaven to do with Abrahams thigh sayth Saint Augustine And his answere is Nisi quia But only because he saw certeinly the SONNE of GOD was from thence to take flesh Semen Abrahae de femore Abrahae and so to make us this blessed day And this of CHRIST's visus And now of Abraham's gavisus the end of his sight and desire both 3. Abrahams third Act Et gavisus est Pro. 13.12 He that was glad he should see it must needs be glad when he did see it If Exultavit ut videret then Vt vidit Vt exultavit when he saw how glad a man was He now his desire was accomplished And the desire accomplished saith Salomon is a tree of Life And the tree of life we know is in the middst Gen. 2.9 is the very center of all the ioyes of Paradise Now we cannot possibly take a view of these his ioyes better than out of the promise which was the very list or briefe of all he was eyther to see or to ioy in Gen. 26.4 We begin with the blessed ioy of Benedicentur omnes gentes in seminâ tuo Benedicentur shall be blessed And that is of two sorts 1 Blessed from And 2 blessed with and eyther hath his ioyes Blessed from from pulvis et cinis dust of the grave and ashes of the furnace His soule blessed from the Clibanus fumans Psal. 16.9 which he saw Moreover also his flesh should rest in hope hope of rising againe from the dust Els how could GOD be called the GOD of Abraham Mat. 22.32 GOD is not the GOD of the dead but of the living Abraham then being dead should live againe and then Nunc dimittis may he say no lesse then Simeon These two ioyes first Luc 2. And these two fit well the words of Ioy in the Verse 1 Exultavit that is a motion of the bodie for the bodies deliverance from dust 2 Gavisus that is a fruit of the Spirit for the Spirits redemption from the furnace These are his two first ioyes Then two more in blessed with or concerning Concerning first his two gages Isaac and Canaan Isaac of CHRIST Canaan of the Kingdome of Heaven And this Ioy was surely great And if the ioy of the Pledge or Gage were great farr greater was the ioy of the Inheritance it selfe which he so greatly desired For both he was saith the Apostle and he bare himselfe like a stranger heere upon Earth Heb. 11.13 shewing thereby that he sought for another a better an abiding Citie whose builder is GOD and that in Heaven For that it was no earthly thing which was the obiect of his joy nothing but Heaven thence it may appeare that when GOD promised him his seed should be as the dust of the Earth Gen. 13.16 Gen. 13. It never moved him it was no obiect that of his faith or desire not so much as a Credidit followes upon it But after in the .15 Chap. when GOD bade him Gen. 15.5 Looke up and told him they should be as the starrs of heaven then presently followes Credidit Abraham Deo Verse 6. He caught hold of that beleeved that straight and it was counted to him for righteousnesse euen that his faith touching no dust of the Earth but touching heaven and heavenly blessings And these are the two next Ioyes of blessed with And these two answere the two sights Vt videret the Pledge and Et vidit the Inheritance Now these foure had they been graunted to himselfe and to his owne house well might it have been gavisus with him how much more then that it should by him have his extent Gen. 26.4 and stretch to Omnes familiae Omnes gentes All kindreds All nations of the Earth be gaudium omni populo be a day of joy to both Hemispheres the ioy of generalitie That all the world should be the better for him And this his fifth the ioy of Omnes gentes And glad might he have been to have receaved all these by whomsoever yea though a meere stranger That all these then should come to him not by any strange partie but by one to come out of his owne bowells that his seed should be his Saviour and out of his roote should rise his Redeemer All his ioy should grow from the fruit of his own body That He that Nusquam Angelos in no wise them Heb. 2.16 would take on Him the seed of Abraham This may I doubt not be reckoned for the sixth even the ioy of in semine tuo Now to in Semine Abrahae adde in sinu Abrahae and so have we seaven complete That His
bosome should be the receptable of all that should enter into blisse Whosoever there entertained in sinu Abrahae it is to be This is the last Luc. 16.23 that Semen Abrahae shall bring us to sinus Abrahae and make us partakers of his heavenly joyes there But we must begin with in Semine to day that after in his good time in sinu may follow And this for Gavisus est and for Abraham Now to our selves And the first point is whether we will be out with the Iewes The Reference to us 1. Our desire or in with Abraham in the fellowship of this Dayes joy In with Abraham we sure If all be well weighed we have greater cause to desire the day then he we have more need of it I am sure Dust as he but more in danger to be made ashes than he by Manasse's argument in his prayer The benefit of his Day and the like they do nothing so much concerne the lust such as Abraham as they do sinnefull Manasses and such as he And such are we And ever the more sinner the more it imports him to love the dawning of this day Greater cause we have than he And for our sight we have that clearer than he by much For though we see as he 2. Our sight and he as we both by the light of Faith yet he in the faith of Prophecie yet to come we in the faith of Historie now past And there is great oddes betweene these two We have the record of humane Writers many but of Divine all that this day is come and gone Even of such as saw Him with thâ eyes both of the inward and outward man The greater cause and the better sight Then is our joy also to abound 3. Our Ioy. and be above his So it should sure And we would seeme as if it so were we multiply the dayes and where he had but one we hold twelve togither as if we would exceed him twelve to one in this joy Being then so bound joy agreeth well with us at this time The Text invites us to it the whole streigne from the first word to the last It beginnes with Exultavit and ends in Gavisus est Only that from whence we take our joy from thence we take the rules of it Which be three 1 One of the two parts Exultavit and Gavisus est 2 One of the end Diem meum And 3 the last of our patterne sicut ABRAHAM pater noster to expresse it as he did Heere be two sorts 1 One Exultation a motion of the bodie 2 The other Ioy a fruit of the Spirit I am for both I speake not against Exultavit 1. The first rule of it That Exultavit exceed not Gavisus est let the bodie have his part Reason would the bodie and the flesh should be allowed their parts since all the joy is for Corpus aptasti mihi and that Verbum caro factum est the Word is become flesh that CHRIST hath gotten him a bodie But let not Exultavit be all whole and sole Then we ioy but by halves we lose halfe our joy and the better halfe for the joy of the spirit is the better part when all is done The fââsh fades dayly so do the joyes of it The spirits is the better part that shall not be taken from us Luc. 10.42 That of the spirit should exceed the joy of the outward man as farr as Et vidit to which it is joyned doth exceed ut videret If should so Well in the meane while I would they might but part aequally At least not to stay so long not to make so large allowance of time and cost for the flesh as we leave little or nothing for the spirit's part Sure some-what would be done some speciall use of this Feast that may tarry by us when these of the flesh we shall eyther have forgotten or remember but with small joy Time will come that one lesson in this kind learned this day and laid up well will do us more pleasure than all the sports we shall see the whole twelve dayes after That we come not behinde Abraham halfe in halfe 2 The second that it be for Diem meum Our next Caveat would be that we looke this our joy be for Diem meum and that our Ioy in Diem be for Meum For Meum is heere the Substantive it is CHRIST and Diem but an accident or adjective to it That is that we joy in it as it is His CHRISTS As His doe we not so As whose els To speake plainely the common sort generally all some few except wish for it and ioy in it not as it is CHRISTS but as it is somewhat els That is as it is a time of cheare and feasting as it is a time of sports and revelling Exultavit ut Videret what why that we shall now fare well looke you that is it As it is dies epuli not CHRISTI What farther that we shall now see pastimes that is as it is dies ludi not CHRISTI Put both togither downe they sate to feast Exod. 32.6 up they rose to play so have you the golden Calves Holyday right As it is dies vituli not CHRISTI This is not diem for meum In very deed this is to desire Him for the Day not the Day for Him CHRISTS day is not desired for CHRIST CHRIST is the least part of his owne Feast If it be but matter of the belly the Iewes heer could have been entreated to have kept this Day so as dies Epuli For before at the .6 Chap. When there bellyes were filled then and never but then This is the Prophet This is He that should come into the world This was all they then made all that many now doe make of CHRISTS comming into the world That they may fill their bellyes Never care for Benedicentur no more than Esau but for bene vescentur and if benè vestientur too then all is well Or if it be but shewes and matter of sight Herod he was glad to see CHRIST too and it is the same word Luk. 22.8 which is heere glad and very glad ãâã ãâã ãâã ãâã ãâã But why was it Because he hoped to have seen him done some straunge feats This pertayneth rather to Sara's laughter than Abrahams joy There is a difference betweene Sara's laughter and Abrahams joy Take heed that we change not Abrahams joy into Sara's laughter The III. Rule Sicut Abraham Now last sicut Abraham He is propounded heere to us as our patterne we to express our joy as he did his upon the day of his sight at the plaine of Mamre So we shall begin right Two things he did First he got them the three to turne into him The same would CHRIST do 1 Gen. 18.3 to us this day That our ioy may be sutable to turne in hither The beginning of the joy of His Day would be in His
V. VER II. Et tu BETHLEHEM EPHRATA parvulus es in millibus IVDA ex te mihi egredietur qui sit * ãâã ãâã ãâã ãâã ãâã Dominator in ISRAEL egressus Ejus ab initio à diebus aeternitatis And thou BETHLEHEM EPHRATA art little to be among the thousands of IVDA yet out of thee shall He come forth vnto me that shall be the Ruler in Israel whose goings forth have been from the beginning and from everlasting THE Prophet ESAY had the honor to be the first Esa. 7.14 that is vouched and whose words are enrolled in the New Testament The Prophet Mica hath the honour to be the Second That of Esay Mat. 1.23.2.6 Ecce virgo c. in the end of the first Chapter This of Mica Et tu Bethlehem c. in the beginning of the second of the first of all the Evangelists Saint Matthew They follow one the other and they follow well one on the other That of Esay His Birth This of Mica the place of His Birth Behold a Virgin shall beare saith Esay and Bethlehem shall be the place where she shall do it saith Mica His name saith Esay shall be GOD with us With us saith Mica to be our Guide and conduct us He with us in Bethlehem in the beginning of the Verse that we with Him in aeternitie in the end of it Whe have first a most Sure word and warrant of the Evangelist that the testimonie of IESVS is the spirit of this Prophecie that this day this Scripture was fulfilled Apoc. 19.10 when He was borne at Bethlehem In Saint Matthewes stepps we tread when we so applie it and so treading alwaies sure we are we tread safely No ãâã ãâã ãâã ãâã ãâã Matt. 2.1 2 Pet. 1.20 private interpretation of our owne head but Mica by Matthew the Prophet by the Evangelist ever the best To say truth there is no applying it to any but to CHRIST None to give it away to from Him 1. From David to the SONNE of DAVID that is to Him We read not of any other borne at Bethlehem No Record to be shewed but of them two 2. But what ever become of that this is sure None had ever His out-goings from everlasting but He. None of whom those words can be verified but of Him onely as who onely is the Sonne of the ever-living GOD. 3. These might serve But it is yet more cleare this For howsoever about Esay's Ecce virgo the Iewes and we are not of one mind yet for this heer of Mica the coast is cleere the Iewes will not quareile us touching it there is on all sides betweene them and us good agreement Matt. 2 4· For upon the comming of the Wise men from the East there was a Synod of the High Priests and Scribes called at Ierusalem the very first that we read of in the New Testament and called by the King to resolve the point about the place of CHRISTS Birth Matt. 2.5 And then and there it was resolved Conciliariter that at Bethlehem And resolved from this very place for that these words were a knowne prophecie of the Birth of CHRIST Vpon which so famous an occasion this resolution grew so notorious as it did manare in vulgus the very people could tell this They argue in the Seaventh of Iohn against our Saviour Io 7.42 by it that He could not be the CHRIST for CHRIST was to come out of Bethlehem that was taken as granted and He came out of Galile as they in error thought But that was plaine ignoratio elenchi For though He were there brought up He might be borne at Bethlehem and so He was But so Priest and People both knew Bethlehem was CHRISTS natale solum and that this Prophecie was the evidence for it 4. Though these be enough yet have we a greater Witnesse then all these from heaven even the Starr For whether this Scripture doth send us thether the Starr doth lead us Mat. 2.9 to Bethlehem streight Never stood still till it came thither and there it stood directly over the place as much to say as * Psal. 87.4 Lo there He is borne And in this will we rest since Mica and Matthew Prophet and Apostle Priest and People Christians and Iewes Heaven and Earth are all with us all testifie this Text pertaines to CHRISTS Birth and so to this day properly It is of a place And place and time are held weighty circumstances Specially in matter of fact or storie Vbi Quando materiall questions The Apostles asked them both Luk. 17.37 Mat. 13 4· Vbi Domine Where Lord Luk. 17. Quando quod erit Signum When and what shall be the Signe Mark 13. Of the time when some other time may give occasion if it so please GOD. Now of Vbi Domine the place where There we are to day whereto this is a direct answer Bethlehem is the place That first But then secondly this circumstance leads us further to matter of Substance the place of the Birth to the Birth it selfe and the Birth to the Partie borne who is heer set forth as a person He comes forth once and againe He leads He feeds all acts of a person entire Thirdly this person is heer said to have two commings forth 1 Egreditur ex te one 2 Egressus Ejus ab aeterno the other In which two are expresly set downe His two Natures Ex te from Bethlehem on earth thence He came according to His Man-hood â A diebus aeternitatis from everlasting or from aeternitie thence He came according to His God-head And last to make it a full and complete Christmas in Text Besides His Place Person and Natures in these two commings forth Heer is His Office also to be ãâã ãâã ãâã ãâã ãâã Mat. 2 6. So doth Saint Matthew turne ãâã ãâã ãâã ãâã ãâã the Prophets word I follow no other for sure I am I cannot follow a better Translator Dux qui pascet One to 1 lead us and to 2 feed us and so to conduct us from Bethlehem where this day we come first acquainted with Him to the state of aeternitie whence He came out to bring us in there to live and reigne with Him for ever The Division So 1 of the Place 2 Person 3 Natures and 4 Office of CHRIST 1. The place of His Birth Bethlehem with her two Epithets or twinnes as it were 1 Parvula little and 2 Ephrata fruitfull 2. Then of His Person that did come forth 3. After of both His Natures 1 As man from Bethlehem â As GOD from everlasting 4. Last of His Office 1 To be our guide to lead us saith Mica 2 Dux qui pascet Lead us and feed us saith Matthew both And so leading and feeding us Matt. 2.6 to conduct and bring us to the ioyes and ioyfull dayes of aeternitie whether without Him we can never come and whether till we come we shall never be
this day then doth it spring forth as it were is to be seene above ground then Orta est de terrâ in very deed 4. The Effect Of the effect now Births are and have been diverse times the ending of great dissentions As was this heer For by this Birth took end the two great Howses An vnion of them by it First by this Truth is gained Truth will meet now That truth will come to this truth On Truth she is gained tanquam minus dignum ad magis dignum as the Abstract to the Arcâetype And Truth being now borne of our Nature it will never we may be sure be against our Nature being come of the earth it will be true to his owne countrie being made man will be for man now all He can By this meanes one of the opposites is drawne away from the other Got to be on our side It is three to one now Righteousnesse is left all alone and there is good hope she will not stand out long For lo heer is good newes first that respexit de coelo she yet lookes downe from heaven now On Righteousnesse So as this birth in earth you see workes in heaven and by name upon Righteousnesse there For though there were none in heaven but it wrought upon them yet the Psalme mentions none but Righteousnesse For of all she the least likely and if she be wrought on the rest there is no doubt of How can there they are all woon to us already With Righteousnesse it works two waies First downe she lookes Whither it was 1 She lââkes dâwne that she miâsed Truth to see what was become of her and not finding her in heaven cast heâ eye to the earth But there when she beheld Verbum caro factum the Word ââesh Ioh 1.14 the Truth freshly sprung there where it had been a strange plant long time before Aspexit and Respixit she looked and looked againe at it For a Sight it was to move to drâw the eye yea a fight for Heaven to be a Spectator of for the Angells to come downe and looke at for Righteoâsnesse it selfe to do so too ãâã ãâã ãâã ãâã ãâã is the Angells word in Saint Peter ãâã ãâã ãâã ãâã ãâã the Septuagint's word heer both meane one thing 1 Pet. 1 12. The Greeke word is to look as we say wishly as it as if we would looke ãâã ãâã ãâã ãâã ãâã even through it the Hebrew word that is as if Righteousnesse did beat out a window So desirous was she to behoâd this Sight And no mervaile for what could Righteousnesse desire to see and satisfie her selfe with that in Him was not to be seene A cleane birth a holy life an innocent death a Spirit and a mouth without guile a Soule and a bodie without Sinne. In Him she beheâd tâem all Them and whatsoever els might yeeld her full satisfaction Lay judgement to the rule and righteousnesse in the ballance nothing oblique will be found in Him nothing but streight for the rule nothing minus habens but full weight for the ballaâce Thus when Truth from the earth then Righteousnesse from heaven Then but not before Before Righteousnesse had no prospect no window open this way She turned away her face shut her eyes clapt to the casement would not abide so much as to looke hithâr at us a sort of forlorne sinners not vouchsafe us once the cast of her eye The case is now altered Vpon this sight she is not oneây content in some sort to condescend to do it but she breaks a window through to do it And then and ever since this Orta est she looks upon the earth with a good aspect and a good aspect in these caelestiall lights is never without some good influence withall Bât then within a verse after not onely downe she looks but downe she comes 2 Downe she comes Verse 13. Such a power attractive is there in this Birth And comming she doth two things 1 To meet Meets first for upon the view of this birth they all ran first and Kissed the Sonne 2 To kisse And that done Truth ran to Mercie and embraced her and Righteousnesse to Peace and kissed her They that had so long been parted and stood out in difference now meet and are made friends Howsoever before removed in ortu veritatis obviaverunt sibi howsoever before estranged now osculatae sunt And at that birth of His well met they all in whom they meet all The Truth He is and per viscera Misericordiae He came through the tender mercies of our GOD Luk. 1 7 8. 1. Cor. 1.30 Ephes. 2.14 and He is made to us Righteousnesse and He is our Peace All meet in Him for indeed all He is that no mervaile they all foure meet where He is that is all foure And at this meeting Righteousnesse she was not so of-ward before but she is now as forward as forward as any of the rest Mark these three Let ts not Pâace prevent her as Mercie did Truth but as Mercie to Truth first so she first to Peace as forward as Mercie every way 2 Nay more forward then Mercie for Mercie doth but meet Truth and there is all but she as more affectionate not only meets Peace but kisses her And indeed Righteousnesse was to doe more even to kisse that it might be a pledge of forgetting all former unâindnesse that we may be sure she is perfectly reconciled now 3 And one more yet to shew her the most forward of them all out of the last Verse At this meeting she followes not drawes not behind Verse 13. she will not goe with them She is before leaves them to come after and beare the traine She as David is before the Arke puts S. Iohn Baptist from his office for the time Righteousnesse is his forerunner Righteousnesse shall goe bâfore tread the way before Him the formost now of all the companie By all which ye may know what a looke it was she looked with from Heaven Thus ye see CHRIST by His comming hath pacified the things in Heaven A peece of Hosanna is pax in coelis There cannot be pax in terris till there it be Colos. 1.20 first But no sooner there it is but it is peace in earth streight which accordingly was this day proclaimed by the Angells Luc. 2.14 So by the vertue of this birth heaven is at peace with it selfe and heaven with earth is now at peace So is earth too with it selfe and a fulfilling of the Text by this meeting is there too The Iewes they represent truth to them it belongeth properly For Truth was where were Eloquia Dei Rom. 9.4 the Oracles of GOD and they were with the Iew. The Gentiles they claime by Mercie that is their vertue Where was Mercie but where was miserie and where was miserie Luc. 1.79 but with them that lay in darknesse in the shadow of death And
the Persons Ecce Magi but their very comming deserved an Ecce It is an Ecce Venerunt theirs indeed if we weigh it well Whence they came and Whither Whence from the East their owne countrie Whither to Hierusalem that was to them a strange Land That was somewhat 2 They came a long journey no lesse then twelve dayes together 3 They came an vneasy journey for their way lay through Arabia Petraea and the craggy rockes of it 4 And they came a dangerous journey through Arabia Deserta too and the black tents of Kedar there Psal. 120. â then famous for their robberies and even to this day 5 And they came now at the worst season of the yeare And all but to doe worship at CHRISTS birth So great account they made So highly did they esteeme their being at it as they tooke all this great travaile and came all this long iourney and came it at this time Stayed not their comming till the opening of the yeare till they might have better weather and way and have longer dayes and so more seasonable and fit to travaile in So desirous were they to come with the first and to be there as soone as possibly they might broke through all these difficulties Et ecce Venerunt And behold come they did And we what excuse shall we have if we come not if so short and so easy a way we come not as from our hambers hither not to be called a way indeed Shall not our owne Venerunt have an Ecce Behold it was but stepping ouer the threshold and yet they came not And these were Wise men and never a whit the lesse Wise for so comming Nay âever so truly Wise in any thing they did as in so comming The HOLY GHOST recordeth them for Wise in capite libri even in the beginning of the New Testament Of CHRIST when He came into the world that is when He was borne the Psalme saith In the beginning of the Booke it was writ of Him Psal. 40. â He said Ecce venio Lo I come Of these in the same words when they came to meet Him so borne it is said heere in the beginning of the Gospell Ecce venerunt Behold they came And we if we beleeve this that this was their wisedome if they and we be Wise by one Spirit by the same principles we will follow the same Starr tread the same way and so come at last whither they are happily gone before us Nay not onely that come but this withall To thinke and set downe with our selves That to come to CHRIST is one of the wisest parts that ever these Wise men did or we or any els can doe in all our lives And how shall we that doe I know not any more proper way left us then to come to that which Himselfe by expresse order hath left us as the most speciall Remembrance of Himselfe to be come to When He came into the world saith the Psalme that is at his birth now He said Ecce venio Lo I come What then Sacrifice and burnt offerings thou wouldst not have but a bodie hast thou ordeined me Marke saith the Apostle He takes away the first Ibid. ver 6. Heb. 10.9 Heb. 10.10 to establish the second that is to establish His bodie and the comming to it By the offering breaking and partaking of which bodie We are all sanctified so many as shall come to it For given it is for the taking away of our sinnes Matt 26.28 Nothing is more fit then at the time His bodie was ordeined Him and that is to day to come to the body so ordained And in the Old Rituall of the Church we find that thâ cover of the Canister wherein was the Sacrament of His Bodie there was a Starr ingraven to shew us that now the Starr leads us thither to His bodie there And what shall I say now but according as Saint Iohn saith and the Starr Apoc 22.17 and the Wise men say come And He whose the Starr is and to whom the Wise men came saith come And let them that are disposed come And let whosoever will take of the bread of life which came downe from heaven this day Ioh. 6·35 into Bethlehem the house of bread Of which bread the Church is this day the House the true Bethlehem and all the Bethlehem we have now left to come to for the bread of ãâã of that life which we hope for in heaven And this our neerest comâââg that heââ we can come till we shall by another Venite come unto Hâm in His heavenly Kingdome To which He grant we may come that this day came to us in earth that we thereby might come to Him and remaine with Him for ever IESVS CHRIST the RIGHTEOVS A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Wednesday the XXV of December A. D. MDCXXII being CHRIST-MASSE day MATT. II. VER I.II. Behold there came VVISE MEN from the East to Hierusalem Saying Where is the KING OF THE IEVVES that is borne For we have seene His starre in the East and are come to worship Him THere be in these two Verses two principall Points as was observed when time was 1 The Persons that arrived at Hierusalem 2 And their Errand The Persons in the former Verse whereof hath been treated heretofore Their Errand in the latter wherewith we are now to deale Their Errand we may best learne from themselves out of their Dicentes c. Which in a word is To worship Him Their Errand our Errand and the Errand of this Day This TEXT may seeme to come a little too soone before the time and should have staied till the day it was spoken on rather then on this day But if you marke them well there are in the Verse foure Words that be Verbâ Dici hujus proper and peculiar to this very Day 1 For first Natus est is most proper to this Day of all daies the Day of His Nativitie 2 Secondly Vidimus Stellam For this Day it was first seen appeared first 3 Thirdly Venimus For this Day they set forth began their iourney 4 And last Adorare Eam For when He brought His onely begotten Sonne into the World He gave in charge Heb. 1.6 Let all the Angells of GOD worship Him And when the Angells to do it no time more proper for Vs to do it as then So these foure appropriate it to this Day and none but this The maine Heads of their Errand are 1 Vidimus stellam the Occasion The Divisiââ 2 And Venimus adorare ãâ¦ã of their ãâã But for the better conceiving iâ I will take another course to set forth these pointâ to be handled Their Faith ãâã Faith in that they never aske Whither He be but Where He is borne For that Bârâe He is that they stedfastly beleeve Then the Worke or Service of this Faith as Saint Paul calleth it the Touch or trialâ Phil. 2.17 1. Pet. 1.7
Glorie and heard the voice from Heaven in the Holy Mount What then After both these Audivimus and vidimus both senses he comes to this Habemus autem firmiorem c We have a more sure Word of Prophecie then both these Firmiorem a more sure a more cleer then them both And Verse 19. Si hîc legimus for legimus is vidimus If heer we read it written it is enough to ground our faith and let the starr goe And yet to end this point Both these the starr and the Prophecie they are but circumfusâ Lux Without both Besides these there must be a Light Within in the eye Els we know for all them nothing will be seen And that must come from Him and the enlightening of His Spirit Take this for a Rule No knowing of Ejus absque Eo of His without Him whose it is Neither of the starr without Him that created it Nor of the Prophecie without Him that inspired it But this third comming too He sending the light of His Spirit within into their minds they then saw cleerly This the starr Now the Time He the Child that this day was borne He that sent these two without sent also this third within and then it was Vidimus indeed The light of the starr in their eyes the Word of Prophecie in their eares the Beame of His Spirit in their hearts these three made up a full vidimus And so much for vidimus stellam Ejus the Occasion of their Comming Now to Venimus their Comming it selfe And it followeâ well For 3. Their Comming Venimus it is not a starr only but a Lode-starr And whither should stella Eius ducere but ad Eâm whither lead us but to Him whose the starr is The starr to the Starr's Master All this while we have been at dicentes saying and seeing Now we shall come to Facientes see them do some-what upon it It is not saying nor seeing will serve Saint Iames He will call and be still calling for Ostende mihi Iam. 2.18 shew me thy Faith by some Worke. And well may he be allowed to call for it this Day It is the day of Vidimus Appearing Beeing seen You have seen His starr Let Him now see your starr another while And so they do Make your Faith to be seen So it is Their Faith in the stepps of their Faith And so was Abraham's first by comming forth of his Countrey As these heer do and so walke in the stepps of the faith of Abraham Rom. 4.12 do his first worke It is not commended to stand gazing up into Heaven too long Not on CHRIST Himselfe ascending Much lesse on His starr For they sat not still gazing on the starr Acts. 1.11 Their Vidimus begatt Venimus their seeing made them come come a great iourney Venimus is soone sayd but a short word But many a wide and weary stepp they made before they could come to say Venimus Lo heer we are come Come and at our jorneys end To looke a little on it In this their Comming we consider 1. First the distance of the Place they came from It was nor hard by as the shepheard 's but a step to Bethlehem over the fields This was riding many a hundred miles and cost them many a dayes journey 2. Secondly we consider the Way that they came If it be pleasant or plaine and easy For if it be it is so much the better 1 This was nothing pleasant for through deserts all the way wast and desolate 2 Nor secondly easy neither For over the Rocks and craggs of both Arabies specially Petraea their journey lay 3. Yet if safe But it was not but exceeding dangerous as lying through the middest of the Blâck Tents of Kedar â Nation of Thieves and Cut throâes Cant. 1.4 To passe over the hills of Robbers Infamous then and infamous âo this day No passing without great troop or Convoy 4 Last we consider the time of tâeir comming the season of thâ yeare It was no summer Progresse A colâ comming they had of it aâ this time of the yeare just the worst time of the yeare to take a âouââey and specially a long iourney in The âaies dâep the weather sharp the daies ãâ¦ã of in solââitio ãâ¦ã the very dead of Winter Venimus We are come if that be one Venimus We are now come come at this time that sure is another All these difficulties they overcame of a wearisome irksome troublesome dangerous unseasonable journey And for all this they came And came it cheerefully and quickly As appeareth by the speed they made It was but Vidimus Venimus with them They saw and they came No sooner saw but they set out presently So as upon the first appearing of the Starre as it might be last night they knew it was Balaam's starre it called them away they made ready streight to begin their journey this morning A signe they were highly conceited of His Birth believed some great matter of it that they tooke all these paines made all this haste that they might be there to worship Him with all the possible speede they could Sorie for nothing so much as that they could not be there soone enough with the verie first to do it even this day the day of His Birth All considered there is more in Venimus then shewes at the first sight It was not for nothing it was said in the first Verse Ecce Venerunt their comming hath an Ecce on it it well deserves it And we what should we have done Sure these men of the East shall rise in Iudgement against the men of the West Mat. 8.11 that is us and their faith against ours in this point With them it was but Vidimus Venimus With us it would have been but Veniemus at most Our fashion is to see and see againe before we stirre a foot Specially if it be to the worship of CHRIST Come such a Iourney at such a time No but fairely have put it off to the Spring of the yeare till the dayes longer and the waies fairer and the weather warmer till better travailing to CHRIST Our Epiphanie would sure have fallen in Easter-weeke at the soonest But then for the distance desolatenesse tediousnesse and the rest any of them were enough to marte our Venimus quite It must be no great way first we must come we love not that Well fare the Shepheards yet they came but hard by Rather like them then the Magi. Nay not like them neither For with us the neerer lightly the further off Our Proverbe is you know The neerer the Church the further from GOD. Nor it must not be through no Desert over no Petraea If rugged or uneven the way if the weather ill disposed if any never so little danger it is enough to stay us To CHRIST we cannot travaile but weather and way and all must be faire If not no journey but sit still and see further As
and even to that doth the Apostle apply the Genui of this verse And this is the first begetting Heb. 1.5 or speaking Now as the word yet within us in our thought when time comes that we will utter it doth take to it selfe an aierie body our breath by the vocall instruments being framed into a voice and becoÌmeth audible to the outward sense And this we call the second begetting or speaking Right so the aeternall WORD of GOD by DOMINVS dixit by the very breath of GOD the Holy Spirit which hath His name of Spiro to breath corpus autem aptasti mihi had a body framed Him and with that body was brought forth Heb. 10.5 and came into the world And so these words Genui te this very day the second time verified of Him Genui and Dixit genui sayd and by saying begott Him For how soone the Angells voice sounded in the blessed Virgins eare instantly was He incarnate in the wombe of His Mother Of both which words Dixit and Genui we can spare neither There is good use of both Of Genui to shew the truth of the identitie of His nature and substance with His FATHER that begatt Him and with His âââher that bare Him For to begett is when one living thing bringeth forth another living thing of the same nature and kind it selfe is But I know not how the terme of begetting the very mention of that word carryeth our conceit to a matter of carnalitie therefore is the word Dixit well set before it to shew this Genui was not by any fleshly way to abstract it from any mixture of carnall uncleanesse That the manner of it was onely as the word is purely and spiritually conceived in the mind The one word Genui noting the truth The other word Dixit the no way carnall but pure and inconcrete manner of His generation And so I have gone over the five termes of this Law or if you please the five points of his Text. The hardest is yet behind For it will not sinke into our heads how this should be called a Law It seemes nothing lesse rather a Dialogue between a Father and his Sonne But a law sure it cannot be A law tunnes in the Imperative this is meerly Narrative declares some-what injoynes nothing gives not any thing in charge as lawes use to doe Sed non potest solvi Scriptura GOD must be true in all His sayings Ioh. 10.35 Ro. 3.4 CHRIST may not preach false doctrine A law He hath called it and we may not give it any other name There be that thinke this verse is but the preaamble and that the body of the law doth follow and reacheth to the end of the Psalme But the better sort are of mind that even this verse taken by it selfe conteynes in it a law full and whole Let us see then whether we can find it so We picth't upon the Apostle's division of the law into Lex fidei and Lex factorum If both these be found in it we may well allow it for a law We will begin with Lex fidei what we are to beleeve of Him Of Him that is of these three 1 Of His Person 2 His Natures 3 and His Offices And then come to Lex factorum 1 First what He doth for us the benefit of this law 2. And then what we are to do for Him againe our dutie out of this law The former of which the benefit is the Gospell of this law The latter the dutie is the law of this Gospell Of His person first That He is of Himselfe a person subsisting Plaine 1. Lex fidei 1 Of His Person by the two persons that are in the Text Ego and Tu the first and second person in Grammar and the same the first and second person in Trinitie Heer is Ego genui the person of the Father and Filius meus tu the person of the Sonne Heer is one begetts And sure it is nemo generat Seipsum none begetts himselfe but he whom he begetts is a person actually distinguished from him that begetts him But of these two persons this you will marke That the first that is named is Filius meus tu He stands first in the verse before Genui te We heare of Filius before ever we heare of Genui For that is the Person we hold by By nature Ioh. 14.6 Genui te should go before Filius meus but quoad Nos Filius meus is before Genui To shew there is no comming to the FATHER but by Him no interest in the Father but from and thorough Him This for His person And in His person we beleeve two Natures sett downe heer in the two words 2. Of His Naturâs Hodiè and Genui If you do observe there is some what a strange conjunction of these two words One is present Hodiè the other is perfectly past Genui In proprietie of speech it would be a present act for a present time or it would be an act past with an adverbe of the time past and not joyne a time in being Hodiè with an action ended and done Genui The ioyning of these two togither the verifying them both of one and the same person must needs seeme strange And indeed could not be made good but that in that one partie there are two distinct Natures To either of which in a different respect both may agree and be true both Some little difference there wil be about the sorting of the two words which to referr to which But that will easily be accorded for they will both meet in the end There be that because Hodiè the present is yet in Fieri and so not come to be perfect understand by it His temporall generation as man which is the lesse perfect as subiect to the manifold imperfections of our humane nature and condition And then by Genui which is in factum esse and so done and perfect understand His aeternall generation as the SONNE of GOD in whom are absolutely all the perfections of the Deitie There be other and they fly a higher pitch and are of a contrary mind For whatsoever is past is in time say they and so Genui is temporall and that Hodié that doth best expresse His aeternall generation For thaâ nothing is so properly affirmed of aeternitie it selfe as is Hodiè Why For there all is Hodiè there is neither Heri nor Cras no yesterday not to morrow All is To day there Nothing past nothing to come all present Present as it were in one instant or center so in the Hodiè of Aeternitie Past and to come argue time But if it be aeternall it is neither All there is Present To day then setts forth aeternitie best say they which is still present and in being But Genui that being past cannot be His aeternall at any hand but must needs stand for His temporall But whether of these it be Genui His aeternall as perfect and
Placard then an Inhibition to sinne A thing so common that it made the Heathen man hold that betweene Militia and Malitia there was as little difference in sense as in sound And the Prophet DAVID to call Saul's Companies in his daies 2. Sam. 22.5 Torrentes Belial the Land-flouds of wickednesse Which being well considered we may cease to murmure or to mervaile if our going forth have not beene ever with such successe as we wished GOD who should give the successe commanding then a restraint and man that should need it then taking most liberty Verily if we will learne of GOD if He shall teach us Sinne is never so vntimely as in the time of Warre never so out of season as then for that is the time of all times we should have least to doe with it To insist then a little upon this point because it is the maine point and to shew the vigor of this consequent 1. From the very nature of Warre first Which is an act of Iustice and of Iustice corrective whose office is to punish sinne Now then consider and iudge even in reason What a thing this is how great grosse and foule an incongruitie it is to powre out our selves into sinne at the very time when we goe forth to correct sinne To set forth to punish rebells when we our selves are in rebellion against GOD His Word and Spirit Which what is it but to cast out divells by the power of Belzebub Sure our hearts must needs strike us in the middest of our sinne Matt. 12.24 and tell us we are in a great and grievous prevarication allowing that in our selves that we goe to condemne and to stone to death in others Therefore since to goe to Warre is to goe to punish sinne Certainely the time of punishing sinne is not a time to sinne in 2. Secondly from Warre in respect of GOD. I know not what we reckon of Warre Peace is His blessing we are sure and a speciall favour it is from Him as the Prophets account it for a land to spend more yron in scithes and plough-shares then in sword-blades or speare-heads And if peace be a blessing and a chiefe of His blessings we may deduce from thence what Warre is To make no otherwise of it then it is the rodd of GOD's wrath as Esay termeth it Esay 10.5 Am â 3 Ier. 50.23 2. Sam. 2.14 his yron staile as Amos the hammer of the earth as Ieremie whereby He dasheth two Nations together One of them must in peecâs both the verse for it Warre is no matter of sport Indeed I see Abner esteeme of it as of a sport Let the young men rise saith he to Ioab and shew us some spoât But I see the same Abner before the end of the same Chapter wearie of his sport and treating with Ioab for an end of it Verse 26. How long shall the sword devoure saith he shall it not be bitternesse in the end So it may be sport in the beginning it will be biternesse in the end if it hold long Warre then being GOD's rod His fearefull rod and that so ãâã that King Daviâ though a Warrâââ to when both were in his choise preferred the Plague before it and desired it of the âwaine When GOD's hand with this ãâã thiâ His fearefull rod is âver ãâã to be so farre from feare and all due regard as then not to ãâ¦ã any whiââhe more but to fall to iâ as fast as ever it cannot be but a high contempt yea a kind of defiance and despite then to doe it Doe we provoke the LORD to anger are we stronger then He Then since Warre is GOD's rod 2. Cor. 10.22 choose some other time vnder the rod sinne not then forbeare it Certainely that time is no time to sinne 3. The rather for that sinne it is and the not keeping from sinne but our keeping to it and with it that hath made this rodd and put it into His hand For sure it is that for the transgression of a people GOD suffereth these divisions of Reuben within GOD stirreth up the spirit of Princes abroad to take peace from the earth thereby to chasten men by paring the growth of their wealth with this His hired razor by wasting their strong men the hand of the enemies eating them up by making widdowes and fatherlesse children by other like consequents of Warre If then our sinnes common unto us with other nations and that Our Vnthankfullnesse peculiar to us alone have brought all this upon us if this enemie have stirred up these enemies if Warre be the sicknesse and sinne the surfeit should we not at least-wise now while the shivering fit of our sinnes is upon us diet our selves a little and keepe some order but drinke iniquitie as water and distemper our selves as though we were in perfect state of health Shall we make our disease desperate and hasten our ruine by not conteining from sinne that hath cast us in it Know we what time this is Is this a time of sinne Certainely we cannot devise a worse In the time of Warre it is high time to keepe us from sinne 4. But above all which will touch us neerest and therefore againe and againe must be told us over that the safe and speedie comming againe of them that now goe forth whose prosperitie we are to seeke with all our possible endevours that their good speed dependeth upon GOD's going forth with them And GOD's going or staying dependeth very much upon this point Most certaine it is the event of Warre is most vncertaine When Benhadad went forth with an armie that the dust of Samaria was not enough to give every one in his campe a handfull it was told him and he found it true Ne glorietur accinctus c. He that backleth on his armor must not boast 1. King 2â 11 as he that putts it of They that fight can hardly sett downe what name the place shall have that they fight in It may be the valley of Anchor that is sorrow by reason of a soyle Ios 7.26 as that of Iosua 2 Chr. 20.26 It may be the valley of Beracha that is blessing by meanes of a victorie as that of Iosaphat All is as GOD is and as He will have it a Psal. 44.6.20.7 Once b Pro. 21 31. twise and c 2. Chr. 20.15 thrise by David by Salomon by Iosaphat we are told it that It is neither sword nor bowe It is neither Chariot nor horse It is neither multitude nor valour of an Host will serve But that the battaile is GOD's and He giveth the upper hand We need not be perswaded of this we all are perswaded I hope and we say with Moses If thy Presence goe not with us carrie us not hence Then if we shall need GOD's favour and helpe in prospering our iourney and to make that sure which is so vncertaine it will stand us in hand to make sure of Him
faire tale to it selfe which is in the XI verse Pax Pax Peace well enough and that is a lye for there is no peace for all that It is saith the Apostle the deceitfullnesse of sinne that hardneth men in it that is Heb. 3.13 if there were not some grosse error strong illusion notable fascinatio mentis it could not be that sinne should proove to a perpetuitie There is some error sure But why is not that error removed GOD answereth that too But the error hath not taken hold of them for then it might be cured but they have taken hold of it fast hold and will not let it goe That is it is not in the weakenesse of their witts but in the stubbornenesse of their will For so is His conclusion Not Non potuerunt they could not but Noluerunt they would not returne So saith David Psa. 95.10 It is a people that doe erre in their hearts Their error is not in their heads but in their hearts and if it be there fourtie yeares teaching will do them no good If they had a heart to vnderstand they might soon but they assot themselves they will not conceive aright of their estates If they did they could not choose but returne But now returne they will not that is resolved therefore they get them some lewd irreligious lying positions and with them close up their owne eyes even hood-winke themselves Is it not thus Yes sure Rather then returne to apprehend a lye This is a wofull case but let it be examined and thus it is It is a lye they apprehend that maketh they lie still Peradventure That error inter alias may be such an illusion as this that if they should make meanes Vââse â it would be to no purpose GOD would stop His eares He would not heare of it May it not be this Despaire of pardon hath made many a man desperate Yes sure And if that were it if they would and GOD would not they had some shew of reason to abandon themselves to all loosenesse of life But it is contrarie They would not returne For I for my part faine would saith GOD It is their Not and not mine My Nolo is Nolo vt Moriatur My Volo is Volo vt convertatur I will not their death Ezek. 18.32.33.11 Matt 23 37. I will their conversions This is my Volo Nay quoties volui How often would I Et noluistis and ye would not My outward calling by my word my inward movings by my Spirit my often exhortations in your eares may no lesse often inspirations in your hearts Tactus âei tractus my touches and my twitches my benefits not to be dissembled my gentle chastisements my deliverances more then ordinarie my patience while I held my peace such periods as this when I speake my putting you to it by Quid debui facere to set downe Eâay 5 4. what I should have done and have not these shew Quoties volui that many times I would when you would not The two verses past His compassionate complaint in them And Is there no hope Will you not O why will you not Other where you will and not heere why not heere You have no reason why you will not Why will you not If not why fall or erre or revolt yet onely why perpetuall These are evidences enough He is willing enough therewithall But to put it out of all doubt we see He breaketh out into a protestation that if this be the lye we lay bold of we may let it goe when we will And sure how earnestly GOD affecteth the sinner's conversion we might be thought to mis-informe and to blow abroad our owne conceits if this and such places were not our warrant I not heare Why I stand wishing and waiting and longing and listening to heare of it Wishing O that my people Waiting Expectat Dominus vt misereatur Longing even as a woman that is great Esay 30.18 Mic 7.1 after greene fruit Mic. 7.1 Listening that I might but heare two good words from them that might shew that they were but thus forward as to thinke of this point It is not all one it is not neither heer nor there with me whither you doe it it is a speciall thing I hearken after No merchant for his commoditie no Athenian for his newes more oft or more earnest Then lay not hold on that lie that I would not heare Be your error what it will be let it not be that let not the charge be mine but yours if you will needs cast away that I would have saved Should not this move us Now truly if all other regards failed and men for them would not returne yet for this and this onely we ought to yeeld to it that GOD should be listening so long for it and in the end be deluded GOD hearkeneth and listeneth and after there is a kind of pause to see what will come of it And lo this commeth of it this vnkinde vn-naturall effect After all this not so much as locuti sunt rectè a good honest confession Nay not so little as this Quid feci What have I done He expecteth no great matter no long processe but two words but three Syllables and those with no loud voice to spend their spirit or breath but even softly said for He layeth His eare and listeneth for it Thus saith the LORD But what say they None of them either audibly for I hearkened or softly for I listened said no long solemme confession but not this Quid feci GOD wot this is not repentance erre not this is farre from it From whence yet this we gaine What GOD would heare from us and what we saying Mica 7.1 may give Him some kinde of contentment This is but Mica's fruit we spake of which yet He so much desireth that He will take it greene and vnripe as it is This is but a stepp vnto a proffer but yet beginne with this Say it Dic Dic saith Saint Augustine sed intus dic say it and say it from within say it as it should be said not for forme or with affectation but in truth and with affection Doe but this onward and more will follow Indeed as before we said of the Quare so heere we may say of the Quid If either of them If but this later were well weighed rightly thought on or rightly spoken there is much more in it then one would thinke What have I done 1 What in respect of it selfe What a foule deformed base ignominious act which we shame to have knowne which we chill upon alone and no body but our selves 2 What in regard of GOD so fearefull in power so glorious in Maiesty 3 What in regard of the object for what a trifling profit for what a transitorie pleasure 4 What in respect of the consequent To what prejudice of the state of our soules and bodies both heere and for ever O what have we done How did
now is the convenient time Now then Bring them forth And now all that hath been spoken would GOD it might bring forth but this that seeing the time serveth so well we can no way except to it we would not slipp it If we did but truely apprehend the words ira ventura our eyes should not sleepe nor our eye-lidds slumber nor the temples of our head take any rest Psal. 132.3.4 till we had taken streight order with our selves for the when when it should be At what time we would not faile but do it and nothing should lett us but performe it once to purpose and seale to our selves this fruict that yet once we may assure our selves we are in good earnest and that done it is and such and such were the fâuicts we had of it A time whensoever it shall happen which will be to us no lesse memorable then the day of our birth or the day of our comming to any place or dignitie And as much joy and comfort shall we take in the remembrance of it as of any of them The rest and repose our spirits shall finde upon the accomplishment of it will be worth our paines and abundantly recompense our going through with it And when you come backe againe to Saint Iohn Baptist and to bring him word you have brought forth this fruit he will then shew you AGNVS DEI And then is indeed the shewing of Him in kind and the right time of Seeing Him And that fight shall be worth all we will thinke we never saw Him before We shall be sure to fly the wrath to come Nay it shall fly from us By us or over us but from us sure Wrath shall fly and insteed of it the Kingdome of heaven shall come neere to us and we to it For Repent and it is at hand say Saint IOHN and CHRIST both It is our daily prayer it may come and this is the way to make it come What shall I say we shall sanctifie thereby this time of fast and as it hath ever beene counted make it an holy time Rom. 6.22 And we in it shall have our fruit in holinesse and the end everlasting life A SERMON Prepared to be Preached on the X. of FEBRVARY A. D. MDCXXIV being ASH-VVEDNESDAY MATTH CAP. III. VER VIII Proferte Fructus igitur dignos Poenitentiae Bring forth Fruits therefore worthie amendment of life or Repentance OF this Text three Points we have gone through these three 1 Proferte Bring forth be not alwaies carrying in 2 Proferte fructus Bring forth fruit Leaves will not serve 3 Proferte fructus igitur Bring forth fruits therefore Wherefore That so you may escape the wrath to come There is no way to escape it but that Now we goe on Bring forth fruits therefore What fruits Fruits of Repentance fruits growing on a tree called Repentance For the fruits ever carrie us to the tree that carries them If we be to have fruit it must be brought forth If brought forth it must be there must be a tree to bring it forth That tree is Repentance The reason that Saint IOHN in his whole Sermon runnes all upon this metaphor of tree and fruits and axe and roote that he brings in Repentance as a tree I have touched formerly It seemes to referre us this tree to another the forbidden tree That tree had fruit This tree to have so too Tree for tree fruit for fruit Gen. 2.17 The worthie fruits of Repentance for the unworthie fruits of disobedience The fruit of that tree was our bane the fruit of this to be our medicine The fruit of that made ira ventura to come The fruit of this will turne it away It is true the fruits of this tree of Repentance they were not prima intentionis first or principally intended There was another a more excellent plant called the tree of Innocence the fruit whereof was Ne peccetis not to sinne at all There were no fruit to that if it were to be had But where shall we finde that Rom. 3.23 Where growes the tree that beares that fruit Who is there that sinneth not The forbidden fruict was no sooner taken but that tree withered and dyed could never be got to grow in our nature since No talking of that That tree failing it pleased GOD of His great Goodnesse to graft upon a new stocke this second plant the Plant of Repentance To the end it might serve for a Counterpoyson the fruict of it against the venim of the forbidden fruict To the end also that it might serve to supply that other of Innocencie they be Elihu's words in Iob to restore unto man his innocencie Iob. 33.26 For quem paenitet peccâffe poene est innocens could the Heathen man say the next degree to Innocencie is Penitencie That if we cannot present GOD with the fruict of innocencie at the seat of His Iustice yet with the fruict of Repentance we may at the throne of His grace And this Tree will grow in our soile our soile will beare it and with good tending bring forth fruicts worthy fruicts which we may offer unto GOD and He will take it in good worth And this is the tree we must trust to now and blessed bâ GOD that so we may The Division To keepe us close to our metaphore We say first that Repentance if it be right as no logg no dry peece of wood A tree it is hath life in it vegetable life at the least 2. A tree and that no barren tree Such there be that for all their root bring forth no fruit at all This tree is a bearing tree you may say Proferte to it It will bring forth 3. Bring forth and what That it was sett for It was not set for shadow nor for fewell It was planted for fruit and fruit it is to bring 4. But will any fruit serve No trees there be that carry fruit but fruit of no worth porcis comedenda for swine perhaps not for men Neither for meat nor medecine Neither meet to be presented to GOD nor vsefull for the service of men So 1 a tree 2 a bearing tree 3 a fruit-bearing tree and 4 the fruit it beares worthy the tree that beares it 1 If it be a dead stocke and no live tree 2 If it be a tree but bare and barren No proferte Bring not forth 3 If it bring forth be it what it will if it be not fruit 4 If it be fructus and not dignos fruit but such as is nothing worth it comes not hence Saint Iohn acknowledges it not None of his tree some bastard slipp it is None of his setting His lies faire before us Bring forth therefore c. Of these foure we are to proceed 1 Of the tree 2 The bearing of the tree 3 The fruit it beares 4 The worth of the fruit and a word if you will of the fruit time the time of all this which will fall out to be at
not on His too I finde that neither vnder the Law He liked of their motion what should the Temple doe with Cedar neither vnder the Gospell of theirs what should CHRIST 's head doe with Nardus But that to his praise he is recorded in the Old Testament that said 1. Chron. 17. â Shall I dwell in my seeled house and the Arke of GOD remaine vnder Gotes-skinns And she in the New that thought not her best ointment too good for CHRIST 's head Surely they in Aegypt had their service of GOD it may be in a barne or in some corner of a house Yet when Moses moved a costly Tabernacle no man was found that once said Our fathers served GOD well enough without one Vtquid perditio haec After that many Iudges and Prophets and righteous men were well when they might worship before the Arke yet when Salomon moved a stately Temple never any was found that would grudge and say Why the Arke is enough I pray GOD we serve God no worse then they that knew nothing but a Tent Vtquid perditio haec Only in the dayes of the Gospell which of all other least should there stepps up Iudas and dareth to say that against CHRIST 's Church that no man durst evâr either against Mose's Tent or Salomon's Temple And if CHRIST had taken it well or passed it in silence or said Sinite illum suffer Iuda's motion to taâe place we might have had some shew But seeing He saith Molestus est to Iudas Sinite illam Suffer Marie to go forward and not that only but Bonum opus too why should any after Iudas be thought worthy the answering Surely as the Gospell in this duty hath and so ought to exceed the Law So in the Gospell we heere and our Country above all other I will but say with Chrysostome Appende Christum ô homo doe but construe these two words In Me aright Peize and prize Who it is Et sufficit It is CHRIST IESVS Who hath not spared to annoint us with His own blood and our soules with all the comforts and graces of His Holy Spirit If toward us neither blood nor life were too deer on His part shall on ours any Nardus be too deere or any cost too much that is on Him bestowed Perhaps our particular will more move us It is CHRIST that created for us Nard and all other delights whatsoever either for vse and necessitie we have or for fruition and pleasure we enjoy It is He that hath enriched us that we be hable to bestow it by this long prosperitie plenty and peace as no other Kingdome vnder heaven Is there any good mind can thinke that this is an indignitie that He is not worthy hath not deserved and double deserved this and ten times more at our hands An extraordinarie conceipt is entred into the world by a new found glosse to make whatsoever we like not or list not to doe our selves exrtraordinarie and so some deeme of this as extraordinarie and whereof no example is to be made No ancient Writer is of that minde Luk. 11.37 but that for us it was written and that Vade tu fac similiter may be written upon her box But be it so Why may not I wish on our parts Let us be extraordinarie For GOD hath not dealt ordinarily with us of this land He hath not beene to us a wildernesse or a barren land but hath even our enemies being Iudges been extraordinarie in His goodnesse toward us all And sure in us ordinarie common thankfullnesse is not enough Shall I sett my selfe to recount His benefits An easy matter to find entrance but when then should I make an end In one I will abbridge them all We spake of ointment Verily CHRIST hath annointed over us and given us a most Gracious Soveraigne by whose happy and blessed reigne we long have and longer may we He grant enioyed both the inward and outward annointing the inward the holy and heavenly comfort of GOD 's truth Psal. 45.7 and true oyle of gladnesse the outward of earthly plenty and delight which Nard or any rich confection may affoord and in a word whatsoever happinesse can fall to any Nation vnder heaven From the holy oyle of whose annointing as the dew of Hermon on Sion Psal. 133.2 and as Aaron's ointment upon the skirts of his clothing there daily droppeth upon this whole Realme pure Nard or if any thing els be more precious whether in these earthly or in those heavenly blessings I speake no more then we all feele This is that one I spake of and in this one is all Even the Lord 's Annointed Whom I make no question but the Lora hath and will more and more blesse for that Her Highnesse hath said as Himselfe said Sinite illam And blessed be GOD that hath putt into her heart so to say to like well of Vtquid perditio but to have it so applied I doubt not but this Heroicall vertue among many others shall make her Scepter long to flourish shall make her remembrance to be in blessing to all posteritie and shall be among other her reioycing in the day of the Lord and an everlasting crowne of glory upon Her head This is that ointment I spake of that it selfe alone may make us all confesse we have received from Christ extraordinarie mercie and are therefor to returne more then ordinarie duty Psal. 147.20 Non taliter fecit omni Nay non taliter fecit ulli populo He hath not dealt so with every Nay not so with any people as with us and therefore not any people to deale so thankfully with Him againe This if it were extraordinarie Howbeit if Antiquitie may be admitted Iudge this as a good worke is to be ordinarie with us Since every thing done in this kinde to Christ's Church only upon a thankfull regard is with them reckoned a dramme of Marie Magdalen's ointment At least if we will not come so farre as operata est we doe yet thus farre favour it as to yield to Sinite illam Seeing Marie Magdalen that gave it paid for it and it never came out of our purse And now this question being thus dilated it is every mans duty saith Theophylact to set downe cujus partis sit whose part he will take whose mind he wil be of Whither with Iudas Perditio est or with CHRIST Bonum opus est whither Potuit vendi or Sinite illam But I trust we will stand to CHRIST'S judgement and rather take part with Him for Marie Magdalen then with Iudas against her that we may be with Marie Magdalen that are of her mind which at the houre of death we all shall desire The entrance I make III. The Dâctâânâ 1. That Good wârkâs are malâgnâd From this unhappy conjunction of Marie's good worke and Iuda's evill speech this first consideration offereth it selfe nothing pleasant but wholesome and requisite to be called to mind of all that
asketh S. Philip I pray thee Of whom speaketh the Prophet this Act 8 3â of himselfe or some other A question verie materiall and to great good purpose and to be asked by us in all Propheciâs For knowing who the Partie is we shall not wander in the Propheâ's meaning Now if the Eunuch had been reading this of Zââhârie as then he was that of Esai and had asked the same question of S. Philip he would have made the same answere And as he out of those words tooke occasion so may we out of these take the like to preach IESVS unto them For neither of himselfe nor of any other but of IESVS speaketh the Prophet this and the testimonie of IESVS is the Spirit of this Prophecie Apoâ 1â ââ That so it is the Holy Ghost is our warrant who in S. Iohn's Gospell reporting the Passion and the last act of the Passion this opening of the side and piercing the heart of our Saviour CHRIST saith plainly that in the piercing the very words of the Prophecie were fulfilled Respicient in me quem transfixerunt Ioh. 19.37 Which terme of piercing we shall the more clearely conceive if with the ancient Writers we sort it with the beginning of Psalme 22 the Psalme of the Passion For in the verie front or inscription of this Psalme our Saviour CHRIST is compared Cervo matutino to the morning Hart that is a Hart rowsed early in the morning as from his very birth he was by Herod hunted and chased all his life long and this day brought to his end and as the poore Deere stricken and pierced thorough side heart and all which is it we are here willed to behold There is no part of the whole course of our Saviour CHRIST 's life or death but it is well worthy our looking on and from each part in it there goeth vertue to do us good But of all other parts and above them all this last part of his piercing is here commended unto our view Indeed how could the Prophet commend it more then in avowing it to be an act of grace as in the fore-part of this Verse he doth Effundam super eos spiritum Gratiae respicient c as if he should say If there be any grace in us we will thinke it worth the looking on Neither doth the Prophet onely but the Apostle also call us unto it Heb. 12.2 and willeth us ãâã ãâã ãâã ãâã ãâã to looke unto and regard IESVS the Author and Finisher of our faith Then specially and in that act when for the Ioy of our Salvation set before Him He endured the Crosse and despised the shame that is in this spectacle when He was pierced Which surely is continually all our life long to be done by us and at all times some time to be spared unto it But if at other times most requisite at this time this very day which we hold holy to the memorie of his Passion and the piercing of His precious side That though on other dayes we employ our eyes otherwise this day at least we fixe them on this object Respiciântes in Eum. This day I say which is dedicated to none other end â Ioh. 3.14 but even to lift up the Sonne of man as Moses did the serpent in the wildernesse that we may looke upon Him and live When every Scripture that is read soundeth nothing but this unto us when by the office of preaching IESVS CHRIST is lively described in our sight and as the Apostle speaketh is visibly crucified among us Gal. 3.1 when in the memoriall of the holy Sacrament His death is shewed forth untill He come 1. Coââ1 26. and the mysterie of this His piercing so many waies so effectually represented before us This Prophecie therfore if at any time at this time to take place Respicient in Me c. The Division The principall words are but two and set downe unto us in two points 1 The sight it selfe that is the thing to be seene 2 and the sight of it that is the act of seeing or looking Quem transfixerunt is the Object or spectacle propounded Respicient in Eum is the Act or duety enjoined Of which the Obiect though in place latter in nature is the former and first to be handled for that there must be a thing first set up before we can set our eyes to looke upon it OF the Object generally first Certaine it is I. The sight or obiect generally 1. CHRIST that CHRIST is here meant Saint Iohn hath put us out of doubt for that point And Zacharie here could have set downe His name and said Respice in Christum for Daniel before had named his name Dan. 9 26. Occidetur MESSIAS and Zacharie being after him in time might have easily repeated it But it seemed good to the Holy Ghost and to Him rather to use a circumlocution and suppressing His name of CHRIST to expresse Him by the stile or terme Quem transfixerunt Which being done by choise must needes have a reason of the doing and so it hath First the better to specifie and particularize the Person of CHRIST by the kind and most peculiar circumstance of his death Esay had said Morietur Dye He shall and lay downe His soule an offering for sinne Esa. 53.10 2. Die but what Death a naturall or a violent Daniel tells us Dan 9.26 Occîdetur He shall die not a naturall but a violent death 3 But many are slaine after many sorts and divers kinds there be of violent deaths The Psalmist the more particularly to set it downe describeth it thus Psal. 22.10 They pierced my hands and my feet which is onely proper to the death of the Crosse. 4 Die and be slaine and be crucified But sundry els were crucified and therefore the Prophet heere to make up all addeth that he should not onely be crucifixus but transfixus not onely have his hands and his feet but even his heart pierced too Which very note severs Him from all the rest with as great a particularitie as may be for that though many besides at other times and some at the same time with Him were crucified yet the side and the heart of none was opened but His and His onely 2. Secondly as to specifie CHRIST himselfe in person and to sever him from the rest so in CHRIST himselfe and in his Person 2. CHRIST pierced to sever from the rest of his doings and sufferings what that is that chiefly concerneth us and we specially are to looke to and that is this daies worke CHRIST PIERCED S. Paul doth best expresse this I esteemed saith he to know nothing among you save IESVS CHRIST and Him crucified That is the perfection of our knowledge is CHRIST 1. Cor. 2. â The perfection of our knowledge in or touching CHRIST is the knowledge of Christ's piercing This is the chiefe Sight Nay as it shall after appeare in this sight
ãâã ãâã ãâã in another ãâã ãâã ãâã ãâã ãâã in another ãâã ãâã ãâã ãâã ãâã mercy rich exceeding Eph. 2.7 Eph. 1.8 1. Tim. 1.14 grace overabounding nay grace superfluous for so is ãâã ãâã ãâã ãâã ãâã and superfluous is enough and to spare superfluous is cleerely enough and more then enough Once dying then being more then enough no reason He should dye more then once That of his death Now of His life He liveth unto GOD. 2. The cause of His living The Rigor of the law being fully satisfied by His death then was He no longer justly but wrongfully deteyned by death As therefore by the power He had He layd down His life so He tooke it againe and rose againe from the dead And not onely rose Himselfe But in one concurrent action GOD who had by His death received full satisfaction reached Him as it were His hand and raised Him to life The Apostles word ãâã ãâã ãâã ãâã ãâã in the native force doth more properly signifie raysed by another then risen by Himselfe And is so used to shew it was done not only by the power of the Sonne but by the will consent and co-operation of the Father and He the cause of it who for the over-abundant merit of His death and His humbling Himselfe Phil. 2.8.9 and becomming obedient to death even the death of the Crosse not onely raysed Him but propter hoc even for that cause exalted Him also to live with Him in ioy and glorie for ever For as when He lived to man He lived to much miserie so now He liveth to GOD He liveth in all foelicitie This part being oppositely set down to the former living to exclude dying againe living to God to exclude death's dominion and all things perteining to it For as with GOD is life the fountaine of life against death Psal. 36.10 even the fountayne of life never failing but ever renewing to all aeternitie so with him also is torrens deliciaruÌ a maine river of pleasures even pleasures for evermore never ebbing but ever flowing to all contentment against the miseries belonging to deathe's dominion And there He liveth thus not now as the SONNE of GOD as He lived before all worlds but as the Sonne of man in the right of our nature to estate us in this life in the hope of a reversion and in the life to come in perfect and full possession of His own and His Fathers blisse and happinesse when we shall also live to GOD and GOD be all in all which is the highest pitch of all our hope We see then His dying and rising and the grounds of both And thus have we the totall of our Scientes Now followeth our accompt An accompt is either of what is comming to us II. Our Accompt 1. Of our coming in the benefit and that we like well or what is going from us and that is not so pleasing Comming to us I call matter of benefit Going from us matter of duety where I doubt many an expectation will be deceived making accompt to heare from the resurrection matter of benefit onely to come in where the Apostle calleth us to accompt for matter of duety which is to goe from us An accompt there is growing to us by CHRIST 's rising of matter of benefit and comfort such a one there is and we have touched it before The hope of gayning a better life which groweth from CHRIST 's rising is our comfort against the feare of losing this Thus do we comfort our selves against our deathes Now blessed be GOD that hath regenerated us to a lively hope 1. Pet. 1.3 by the resurrection of IESVS CHRIST Thus do we comfort our selves against our friend's death Comfort your selves one another saith the Apostle with these words what words be they 1. Thes. 4.18 Even those of our SAVIOVR in the Gospell Resurget frater tuus Thy brother or thy Father or thy friend shall rise againe And not only against death Ioh. 11.23 but even against all the miseries of this life It was Iob's comfort on the doung-hill well yet videbo Deum in carne mea I shall see GOD in my flesh Iob. 19.25 And not in our miseries alone but when we do well and no man respecteth us for it It is the Apostle's conclusion of the Chapter of the resurrection Be of good cheer yet 1. Cor. 15.58 labor vester non erit inanis in Domino your labour is not in vaine in the LORD you shall have your reward at the resurrection of the just All these waies comfort commeth unto us by it â Of our ãâ¦ã 1. The duty ãâ¦ã But this of ours is another manner of accompt of duety to goe from us and to be answered by us And such a one there is too and we must reckon of it I adde that this heer is our first accompt you see it heer called for in the Epistle to the Romans the other commeth after in the Epistle to the Corinthians In very deed this of ours is the key to the other and we shall never find sound comfort of that unlesse we doe first well passe this accompt here It is I say first because it is praesent and concerneth our soules even here in this life The other is future and toucheth but our bodies and that in the life to come It is an error certainly which runneth in mens heads when they heare of the resurrection to conceive of it as of a matter meerely future and not to take place till the latter day Not only CHRIST is risen Colos. 3.1 but if all be as it should be We are already risen with him saith the Apostle in the Epistle this day the very first words of it and even here now saith S. Iohn is there a first Resurrection Apoc. 20.6 and happie is he that hath his part in it A like error it is to conceit the resurrection as a thing meerely corporall and no waies to be incident into the Spirit or Soule at all The Apostle hath already given us an Item to the contrarie in the end of the fourth Chapter before Where he saith He rose againe for our Iustification Chap. 4.25 and Iustification is a matter spirituall Iustificatus est spiritu sayth the Apostle of CHRIST himselfe Verily here must the spirit rise to grace or els neither the bodie 1. Tim. 3.16 nor it shall there rise to glorie This then is our first accompt that accompt of ours which presently is to be passed and out of hand this is it which first we must take order for 1. To be like CHRIST The summe or charge of which accompt is sett downe in these words Similiter vos That we be like CHRIST carie his Image who is heavenly as we have caried the Image of the earthly Be conformed to his likenesse that what CHRIST hath wrought for us the like be wrought in us What wrought for us by his
flesh the like wrought in us by his Spirit It is a Maxime or maine ground in all the Fathers that such an accompt must be The former what CHRIST hath wrought for us Deus reputat nobis GOD accompteth to us For the latter what CHRIST hath wrought in us Reputate vos we must accompt to GOD. And that is Similiter vos that we fashion our selves like him Like him in as many points as we may but namely and expresly in these two here sett downe 1 In dying to sinne 2 In living unto GOD in these two first and then secondly in doing both these ãâã ãâã ãâã ãâã ãâã but once for all 1. In dying to sinne Eph. 5.1 1. Pet. 2.21 Like him in these two 1 In His dying For He died not onely to offer a Sacrifice for us saith Saint Paul but also to leave an example to us saith Saint Peter That example are we to be like 2 In His rising For He arose not onely that we might be regenerated to a lively hope 1. Pet. 1.3 saith Saint Peter but also that we might be grafted into the similitude of His Resurrection saith Saint Paul a little before in the fifth verse of this very Chapter That Similitude are we to resemble So have we the exemplarie part of both these wherevnto we are to frame our Similiter vos He died to sinne there is our paterne Our first accompt must be Compt your selves dead to sinne And that we do when there is neither action nor affection nor any signe of life in us toward sinne no more then in a dead bodie when as men crucified which is not onely his death but the kind of his death too we neither moove hand nor stirr foot toward it both are nayled downe fast In a word to die to sinne with Saint Paul heer is to ceasse from sinne with S. Peter 1. Pet. 4.1 To ceasse from sinne I say understanding by sin not from sin altogither that is a higher perfection then this life will beare but as the Apostle expoundeth himselfe in the very next words Verse 12. Ne regnet peccatum that is from the dominion of sinne to ceasse For till we be free from death it selfe which in this life we are not we shall not be free from sinne altogither onely we may come thus farr ne regnet that sinne reigne not weare not a crown fit not in a throne hold no Parliaments within us give us no lawes in a word as in the fourth verse before that we serve it not To dye to the dominion of sinne that by the grace of GOD we may and that we must accompt for He liveth to GOD. There is our similitude of His resurrection â In living to GOD. our second accompt must be Compt your selves living unto GOD. Now how that is he hath already told us in the fourth verse even to walke in newnesse of life To walke is to move moving is a vitall action and argueth life But it must not be any life our oâd will not serve it must be a new life we must not returne backe to our former course but passe over to another new conversation And in a word as before to live to GOD with Saint Paule heer is to live secundùm Deum according to GOD in the spirit with Saint Peter 1. Peter 4.6 And then live we according to Him when His will is our law His word our rule His Sonnes life our example His Spirit rather then our owne soule the guide of our actions Thus shall we be grafted into the similitude of his Resurrection Now this similitude of the resurrection calleth to my minde another similitude of the resurrection in this life too which I finde in Scripture mentioned it fitteth us well it will not be amisse to remember you of it by the way it wil make us the better willing to enter into this accompt At the time that Isaac should have been offered by his Father Isaac was not slaine Gen. 22.7 very neere it he was there was fire and there was a knife and he was appointed readie to be a Sacrifice Of which case of his the Apostle in the mention of his Father Abraham's faith Heb. 11. Abraham saith he by faith ãâã ãâã ãâã ãâã ãâã Heb. 11.19 made full accompt if Isaac had beene slaine GOD was able to raise him from the dead And even from the dead GOD raised him and his Father received him ãâã ãâã ãâã ãâã ãâã in a certaine similitude or after a sort Marke that well Raising Isaac from imminent danger of present death is with the Apostle a kind of resurrection And if it be so and if the Holy Ghost warrant us to call that a kind of resurrection how can we but on this day the Day of the Resurrection call to minde and withall render vnto GOD our vnfeigned thankes and praise for our late resurrection ãâã ãâã ãâã ãâã ãâã for our kind of resurrection He not long since vouchsafed us Our case was Isaac's case without doubt there was fire and in stead of a knife there was powder enough and we were designed all of us and even ready to be sacrificed even Abraham Isaac and all Certainely if Isaac's were ours was a kind of resurrection and we so to acknowledge it We were as neere as he we were not onely within the Dominion but within the Verge nay even within the very gates of death From thence hath GOD raised us and given us this yeare this similitude of the resurrection that we might this day of the Resurrection of His SONNE present him with this in the Text of rising to a new course of life And now to returne to our fashioning our selves like to Him in these As there is a death naturall and a death civill so is there a death morall both in Philosophie and in Divinitie and if a death then consequently a resurrection too Every great and notable change of our course of life whereby we are not now any longer the same men that before we were be it from worse to better or from better to worse is a morall death A morall death to that we change from and a morall resurrection to that we change to If we change to the better that is sinn's death if we alter to the worse that is sinn's resurrection when we commit sinne we die we are dead in sinne when we repent we revive againe when we repent our selves of our repenting and relapse back then sinne riseth againe from the dead and so toties quoties And even upon these two as two hinges turneth our whole life All our life is spent in one of them Now then that we be not all our life long thus off and on fast or loose â And that once for all in docke out nettle and in nettle out docke it will behoove us once more yet to looke backe upon our similiter vos even upon the word ãâã ãâã ãâã ãâã ãâã semel
once That is that we not only dye to sinne and live to GOD but dye and live as He did that is once for all which is an utter abandoning once of sinn's dominion and a continuall constant persisting in a good course once begoon Sinn 's dominion it languisheth sometimes in us and falleth haply into a ãâã but it dyeth not quite once for all Grace lifteth up the eye and looketh up a little and giveth some signe of life but never perfectly reviveth O that ânce we might come to this No more deaths no more resurrections but one that we might ânce make an end of our daily continuall recidivations to which we are so subiect and once get past these pangs and qualmes of godlinesse this righteousnesse like the morning cloud which is all we performe that we might grow habituate in grace radicati fundati rooted and founded in it ãâã ãâã ãâã ãâã ãâã steddie Ephes. 3.17 1. Cor. 15. vlt. and ãâã ãâã ãâã ãâã ãâã never to be remooved that so we might enter into and passe a good accompt of this our Similiter vos â The Discharge and meanes of it Iâ Iesus Christ our Lord. And thus are we come to the foot of our accompt which is our Onus or Charge Now we must thinke of our discharge to goe about it which maketh the last words no lesse necessarie for us to consider then all the rest For what is it in us or can we by our owne power and vertue make up this accompt We cannot saith the Apostle 2. Cor. 3.5 nay we cannot saith he ãâã ãâã ãâã ãâã ãâã make accompt of any thing no not so much as of a good thought toward it as of our selves If any thinke otherwise let him but prove his owne strength a little what he can do he shall be so confounded in it as he shall change his minde saith Saint Augustine and see plainely the Apostle had reason to shut up all with In Christo Iesu Domino nostro otherwise our accompt will sticke in our hands Verily to raise a soule from the death of sinne is harder farr harder then to raise a dead bodie out of the dust of death Saint Augustine hath long since defined it that Marie Magdalen's resurrection in soule from her long lying dead in sinne was a greater miracle then her brother Lazaru's resurrection that had lyen foure daies in his grave If Lazarus lay dead before us we would never assay to raise him our selves we know we cannot doe it If we cannot raise Lazarus that is the easier of the twaine we shall never Marie Magdalen which is the harder by farre out of Him or without Him that raised them both But as out of Christ or without Christ we can doe nothing toward this accompt Not accomplish or bring to perfection but not do not any great or notable summe of it Ioh. 15.5 but nothing at all as saith Saint Augustine upon Sine me nihil potestit facere So in Him and with Him enhabling us to it we can thinke good thoughts speake good words and doe good workes and dye to sinne and live to GOD and all Omnia possum saith the Apostle Phil. 4.13 And enable us He will and can as not onely having passed the resurrection but being the resurrection it selfe not onely had the effect of it in himselfe but being the cause of it to us So He saith himselfe I am the resurrection Ioh. 11.25 and the life the resurrection to them that are dead in sinne to raise them from it and the life to them that live vnto GOD to preserve them in it Where beside the two former 1 the Article of the resurrection which we are to know 2 and the Example of the resurrection which we are to be like we come to the notice of a third thing even a vertue or power flowing from Christ's resurrection whereby we are made able to expresse our Similiter vos and to passe this our accompt of dying to sinne and living to GOD. It is in plaine words called by the Apostle himselfe virtus resurrectionis Phil. 3.10 the vertue of CHRIST 's resurrection issuing from it to us and he praieth that as he had a faith of the former so he may have a feeling of this and as of them he had a contemplative so he may of this have an experimentall knowledge This enhabling vertue proceedeth from Christ's resurrection For never let us thinke that if in the daies of His flesh there went vertue out from even the verie edge of his garment Luk. 8.46 to doe great cures as in the case of the woman with the bloudie issue we reade but that from His owne selfe and from those two most principall and powerfull actions of His owne selfe his 1 death and 2 resurrection there issueth a divine power from His death a power working on the old man or flesh to mortifie it from His resurrection a power working on the new man the Spirit to quicken it A power hable to râll backe any stone of an evill custome lye it never so heavy on us a power hable to drie up any issue though it have runne upon us twelve yeare long And this power is nothing els but that divine qualitie of grace which we receive from Him 2. Cor. 6.1 Receive it from Him we doe certainely onely let us pray and ãâã ouâ selâes that we receive it not in vaine the Holy Ghost by waies to flesh ãâ¦ã vnknowne inspiring it as a breath distilling it as a dew deriving it as a secret inflâence into the soule For if Philosophie grant an invisible operation in us to the câlestiall bodies much better may we yeeld it to His aeternall Spirit whereby ãâã a vertue or breath may proceed from it and be received of us Which breath or Spirit is drawen in by Prayer and such other exercises of devotion on our parts and on GOD 's part breathed in by and with the Word well therefore termed by the Apostle the Word of grace And I may safely say it Act. 20.32 with good warrant from those words especially and chiefly which as He himselfe saith of them are Spirit and Life even those words which ioyned to the element Ioh. 6.63 make the blessed Sacrament There was good proofe made of it this day All the way did He preach to them even till they came to Emmaus and their hearts were whot within them which was a good signe but their eyes were not opened but at the breaking of bread Luk. 24.31 and then they were That is the best and surest sense we know and therefore most to be accompted of There we tast and there we see Tast and see how gratious the Lord is Psal. 34.8 1. Cor. 12.18 Heb 13.9 Heb 9.14 There we are made to drinke of the Spirit There our hearts are strengthened and stablished with grace There is the bloud which shall purge our consciences from dead
with the fields that we need a feast of first fruits a day of consecration every yeere By something or other we grow un-hallowed and need to be consecrate anew to re-seize us of the first fruits of the Spirit again At least to awake it in us as Primitiae dormientium at least That which was given us and by the fraud of our enemie or our owne negligence or both taken from us and lost we need to have restored that which we have quenched to be light anew that which we have cast into a dead sleepe 1. Th. 5..19 Ephes. 5.14 awaked up from it If such a new consecrating we need what better time then the feast of first fruits the sacring time under the Lawe and in the Gospell the day of CHRIST 's rising our first fruits by whom we are thus consecrate The day wherein He was himselfe restored to the perfection of His Spirituall life the life of glorie is the best for us to be restored in to the first fruits of that spirituall life the life of Grace IV. The Application to the Sacrament And if we aske what shall be our meanes of this consecrating The Apostle telleth us Heb. 10.10 we are sanctified by the Oblation of the bodie of IESVS That is the best meanes to restore us to that life He hath said it and shewed it himselfe He that eateth Me shall live by Me. The words spoken concerning that are both Spirit and Life Ioh. 6.57.63 whither we seeke for the Spirit or seek for Life Such was the meanes of our death by eating the forbidden fruit the first fruits of death and such is the meanes of our life by eating the flesh of CHRIST the first fruits of life And herein we shall very fully fit not the time only and the meanes but also the manner For as by partaking the flesh and blood the substance of the first Adam we came to our death so to life we cannot come unlesse we do participate with the flesh and blood of the second Adam that is CHRIST We drew death from the first by partaking his substance and so must we draw life from the second by the same This is the way become branches of the Vine and partakers of his nature and so of his life and verdure both So the time the meanes the manner agree What letteth then but that we at this time by this meanes and in this manner make our selves of that conspersion whereof CHRIST is our first fruits by these meanes obteining the first fruits of His Spirit of that quickning Spirit which being obteined and still kept or in default thereof still recovered shall heer begin to initiate in us the first fruits of our restitution in this life whereof the fulnesse we shall also be restored unto in the life to come As Saint Peter calleth that time the time of the restoring of all things Then shall the fulnesse be restored us too Act. 3.21 when GOD shall be all in all not some in one and some in another but all in all Atque hic est vitiae finis pervenire ad vitam cujus non est finis This is the end of the Text and of our life to come to a life whereof there is no end To which c. A SERMON PREACHED BEFORE THE KING'S MAIESTIE AT VVHITE-HALL on the XXVII of March A. D. MDCVIII being EASTER DAY MAR. CHAP. XVI Et cum transisset Sabbatum c. VER 1. And when the Sabbath day was past Marie Magdalen and Marie the mother of Iames and Salome bought sweet ointments that they might come and embalme Him 2. Therefore early in the morning the first day of the weeke they came unto the Sepulcher when the Sunne was yet rising 3. And they said one to another Who shall roll us away the stone from the doore of the Sepulcher 4. And when they looked they saw that the stone was rolled away for it was a very great one 5. So they went into the Sepulcher and saw a yong man sitting at the right side clothed in a long white robe And they were afraid 6. But he said unto them Be not afraid Ye seeke IESVS OF NAZARET which hath beene crucified He is risen He is not heere Behold the place where they put Him 7. But goe your way and tell His Disciples and PETER thât He will goe before you into Galilee there shall ye see Him as He said vnto you THE Summe of this Gospell is a Gospell that is The Summe a message of good tydings In a message these three points fall in naturally 1 The Parties to whom it is brought 2 The Partie by whom 3 And The Message it selfe These three 1. The Parties to whom Three women the three Maries 2. The Partie by whom an Angell 3. The Message it selfe the first newes of Christ's rising againe These three make the three parts in the Text. 1 The Women 2 The Angell 3 The Message Seven verses I have readd ye The first foure concerne the Women The fifth the Angell The two last the Angell's message In the Women we have to consider The Division 1 Themselves in the first 2 Their Iourney in the second and third and 3 Their Successe in the fourth In the Angell 1 The manner of his appearing 2 and of their affecting with it In the Message The newes it selfe 1. That CHRIST is risen 2. That He is gone before them to Galilee 3. That there they shall see Him 4. Peter and all 5. Then the Ite dicite The Commission Ad Evangelizandum not to conceale these good newes but publish it These to his Disciples they to others and so to us we to day and so to the worlds end I. The Parties to whom Three Women AS the Text lyeth the part that first offereth it selfe is The parties to whom this message came Which were three Women Where finding that Women were the first that had notice of Christ's resurrection we stay For it may seeme strange that passing by all men yea the Apostles themselves Christ would have His Resurrection first of all made knowne to that sexe Reasons are rendred of diverse diversly We may be bold to alleage that the Angell doth in the Text Verse 5. Vos enim quaeritis for they sought Christ. And Christ is not vnrighteous to forget the worke and labour of their Love Heb. 6.10 that seeke Him Verily there will appeare more Love and Labour in these Women then in Men even the Apostle's themselves At this time I know not how Men were then become Women and did animos gerere muliebres Ioh. 20.19 and Women were Men Sure the more manly of the twaine The Apostles they satt mured up all the doores fast about them sought not went not to the Sepulcher Ioh. 21.15.20 Neither Peter that loved Him nor Iohn whom He loved till these Women brought them word But these Women we see were last at His Passion and first at His
had There then it is and we thither to lift up our hearts whither the very frame of our bodies gives as if there were somewhat remaining for us there It is thought there is some further thing meant by Saint Peter He writes to the dispersed Iewes And that by in Coelo he gives them an Item this Inheritance is no new Canaan heere on earth Nor CHRIST eny earthly Messias to settle them in a new land of promise No that was for the Synagogue ãâã ãâã ãâã ãâã ãâã was it self mortall is dead and buried since and so had but mortall things to promise to her children whom she did generate to mortalitie The Church of CHRIST the heavenly Ierusalem Gal. 4.26 hath other manner of promises to her children regenerate by the immortall seed of the Word and Spirit of GOD To them She holdeth forth things immortall and heavenly yea heaven and immortalitie it selfe Reserved in Heaven In heaven then There it is first and there it is kept the being there one the keeping another For that there it is kept is happie for us Earth would not keepe it Heere it would be in hazard there is great odds For my part I give it for lost if in this State we were possessed of it It would goe the same way Paradise went Since it would be lost in Earth it is kept in heaven And a Benedictus for that too as for the regenerating us to it heere on Earth so for the keeping the preserving of it there in heaven Kept and for us kept Els all were nothing that makes up all For us that it is not onely preserved but reserved for us there As Benedictus the Alpha so this the Omega of all But reserved as the nature of the word is and as the nature is Rom 8.24 of things hoped for yet under the veile for Spes quae videtur non est spes But time shall come when the veile shall be taken of and of that which is now within it there shall be a reveiling as followeth in the next verse And so all begins and ends as the Bible doth Verse 5. As the Bible with Genesis So this Text with Regeneration as the Bible ends in the Apocalypse So this heere with a Revelation Onely it stayeth till the worke of regeneration be accomplished Generation and it take end both together and when generation doth then shall corruption likewise and with it the state of dishonor which is in foulenesse and the state of weakenesse which is in fading And instead of them incorruption come in place with honour and power And these three 1 incorruption 2 honour and 3 power make the perfect estate of blisse To which CHRIST this day arose and which shall be our estate at the Resurrection That as all began with a resurrection so it shall end with one Came to us by CHRIST 's rising now this first Easter and we shall come to it by our owne rising at the last and great Easter the true Passe-over indeed when from death and miserie we shall passe to life and felicitie Now for this Inheritance which is Blisse it selfe and in the interim for the blessed hope set before us Which we have as an Anchor of our soule stedfast and sure Heb. 6.18.19 20. Which entereth even within the veile where CHRIST the forerunner is already seized of it in our names and for our behoofes For these come we now to our Benedictus For if GOD according to His manifold mercie have done all this for us we also according to our duty as manifold as his mercie are to doe or say at least somewhat againe It accords well that for so many beneficia one Benedictus at least It accords well that His rising should raise in us and our regenerating beget in us some praise thankes blessing at least but blessing fitts best with Benedictus First then dictus somewhat would be said by way of recognition This hath GOD done for us and more also But this this very day Then Benè let it be to speake well of Him for doing thus well by us A verball Benedictus for a reall blessing is as little as may be For the Inheritance which is blessing for the hope which is blessed for the blessed cause of both GOD'S mercie and the blessed meanes of both CHRIST 's Resurrection this blessed day Blessed be GOD. But to say Benedictus eny way is not to content us but to say it solemnely How is that Benedictus in our mouth and the holy Eucharist in our hands So to say it To seale up as he in the old his quid retribuam with calicem salutaris Psal. 116.12.13 1. Cor. 10.16 the Cup of salvation So we in the new our Benedictus with Calix benedictionis the Cup of blessing which we blesse in His name So shall we say it in kind say it as it would be said The rather so to do because by that Cup of blessing we shall partake the blood of the New Testament by which this Inheritance as it was purchased for us so it is passed to us Alwaies making full accompt that from the Cup of blessing we cannot part but with a blessing And yet this is not all We are not to stay heere but to aspire farther even to strive to be like to GOD and be like GOD we shall not vnlesse our dicere be facere as His is vnlesse somewhat be done withall In very deed there is no blessing but with levatâ and extensâ manu the hand stretched out So our SAVIOVR himselfe blessed Luk. 24. The vocall blessing alone is not full nor the Sacramentall alone Luk. 24 50. without Benedictio manus that is the actuall blessing To leave a blessing behind us to bestow somewhat for which the Church the poore in it so shall blesse us and blesse GOD for us In which respect the Apostle so calleth it expressely 2. Cor. 9. ãâã ãâã ãâã ãâã ãâã 2. Cor. 9.5 benedictionem and by that name commends it to thâ Corinthians And that is the blessing of blessings when all is done That is it Matt. 25.33 for which Venite benedicti shall be said to us Even for parting with that heere which shall seed cover and set free the hungrie naked and them in prison That shall prove the blessing reall and stick by us when all our verball benedictions shall be vanished into aire So for a treble blessing from GOD 1 Our regenerating 2 Our hope 3 Our Inheritance we shall returne Him the same number even three for three 1 Benedictus of the voice and instrument 2 Benedictus of the Signe and Sacrament 3 and Benedictus of some blessed deed done for which many blessings upon earth and the blessing of GOD from heaven shall come upon us So as we say heere Benedictus Deus Blessed He He shall say Benedictivos Blessed Ye The hearing of which words in the end shall make us blessed without end in heaven's blisse To which
Tenui Eum non dimittam Cant. 3.4 She would not have let Him goe or beene long yer she had So much time spent in impertinencies which neither He nor she the better for So she to let her touching alone and put it of till another time being to be imployed in a businesse of more hast and importance The third place is Saint AVGVSTINE's That CHRIST in these words 3. To weine her from sensuall touching S. Augustine's sense had a further meaning to weine her from all sensuall and fleshly touching and teach her a new and a true touch truer then that she was about This sense groweth out of CHRIST'S reason Touch me not for I am not yet ascended as if till He were ascended He would not be touched and then He would As much to say Care not to touch me heere Stand not upon it Touch me not till I be ascended Stay till then and then doe That is the true touch that is it will doe you all the good And there is reason for this sense For the touch of His body which she so much desired that could last but forty dayes in all Act. 1.3 while He in his body were among them And what should all since and we now have beene the better He was to take her out a lesson and to teach her another touch that might serve for all to the world's end that might serve when the body and bodily touch were taken from us CHRIST himselfe touched upon this point in the sixth Chapter at the 62. verse when at Capernaum they stumbled at the speech of eating His flesh What saith He finde you this strange now How will you finde it then when you shall see the Sonne of man ascend up where He was before How then And yet then you must eat or els there is no life in you So it is a plaine Item to her that there may be a sensuall touching of Him heere but that is not it not the right it availes little It was her error this She was all for the corporall presence for the touch with the fingers So were His Disciples all of them too much addicted to it From which they were now to be weined That if they had before knowen CHRIST or touched Him after the flesh yet now from henceforth they were to doe so no more but to learne a new touch to touch him being now ascended Such a touching there is or els His reason holds not And best touching Him so Better farre then this of hers she was so eager on Doe but aske the Church of Rome Even with them it is not the bodily touch in the Sacrament that doth the good Wicked men very reprobates have that touch and remaine reprobates as before Nay I will goe further It is not that that toucheth CHRIST at all Example Mar. 5.31 the multitude that thronged and thrust Him yet for all that as if none of them all had touched Him He askes Quis me tetigit So that one may rudely thrust Him and yet not touch Him though Not to any purpose so CHRIST resolves the point in that very place The flesh the touching the eating it profits nothing The words He spake were spirit So the touching Iob 6.63 the eating to be spirituall And Saint Thomas and Marie Magdalen or whosoever touched Him heere on earth nisi faelicius fide quà m manu tetigissent if they had not beene more happy to touch Him with their faith then with their fingers end they had had no part in Him no good by it at all It was found better with it to touch the hemm of His garment then without it Matt. 9.20 to touch any part of His body Now if faith be to touch that will touch Him no lesse in heaven then heere One that is in heaven may be touched so No ascending can hinder that touch Faith will elevate it selfe that ascending in spirit we shall touch Him and take hold of Him Mitte fidem teâwisti It is Saint Augustine It is a touch to which there is never a Noli feare it not So doe we then Send up our faith and that shall touch Him and there will vertue come from Him and it shall take such hold on Him as it shall raise us up to where He is bring us to the end of the verse and to the end of all our desires to Ascendo ad Patrem a joyfull ascension to our Father and His and to Himselfe and to the Vnitie of the Blessed SPIRIT To whom in the Trinitie of Persons c. A SERMON Preached before the KINGS MAIESTIE AT WHITE-HALL on the XXI of Aprill A. D. MDCXXII being EASTER DAY IOHN CHAP. XX. VER XVII Dicit ei IESVS c. IESVS saith to her Touch me not For I am not yet ascended to my Father But goe to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God OF noli me tangere the former part you have formerly heard Marie Magdalen might not touch at least-wise not as thus not as now The reason 1. On her part she forgat her selfe a little in her touch as in her terme toward Him who though nondum He were not yet was presently to ascend and be taken up into heaven and would be touched in some better manner And till she had learned so to touch Noli me tangere 2. On CHRIST'S part She need not be so eager Nondum enim Ascendi that iâ though He were going yet He was not gone Some other time might serve her to touch Him in Now He had matteâ of more hast to send her about and would have no time taken from it And so for saving of time Noli me tangere 3. On the touch it selfe He was not yet ascended And to touch Him before He were so was not the true touch not the touch that would doe her or us any good For these all or some of thâse Noli me tangere no touching now But what shall she be quite cast of in the meane time Denied touching denied it graunted nothing for it That were hard Nothing to comfort her in liew of it Heb. 6.10 Yes CHRIST is not unrighteous that He should forget the worke and labour of her love which she this day made so many waies to appeare Somewhat He deviseth to comfort her somewhat in that He will have her doe somewhat for Him So the old rule was quenâ non honoro non onero He will imploy her in a message and such a message as was to the present joy of them it was sent to and should be to the generall joy and good not of them onely but of us all Now theâ this must needs be reckoned as a speciall favour shewed her by our blessed SAVIOâR For otherwise He could as easily Himselfe have appeared to them he sent her as to her He did but that His will was to vouchsafe her the honour of the âirst hearing
the gift of the Holy Ghost Howsoever we make it sure it is that all the rest all the Feasts hitherto in the returne of the yeare from his Incarnation to the very last of his Ascension though all of them be great and worthy of all honour in themselves yet to us they are as nothing any of them or all of them even all the Feasts in the Calendar without this Day the Feast which now we hold Holy to the sending of the Holy Ghost CHRIST is the Word and all of Him but words spoken or words written there is no seale putt to till this day The Holy Ghost is the Seale or Signature In quo signati estis Ephes. 4 30. A testament we have Ephes. 4.30 and therein many fayre legacies but till this day nothing administred The Administrations are the Spirit 's 1. Cor. 12.4 In all these of CHRIST 's 1. Cor. 12.4 there is but the purchase made and payd for and as they say Ius ad rem acquired But Ius in re Missio in Possessionem Liverie and seizin that is reserved till this day For the Spirit is the Arrha the earnest or the investiture of all 2. Cor. 5.5 that CHRIST hath done for us These if we should compare them it would not be easy to determine whether the greater of these two 1 That of the Prophet Filius datus est nobis 2 Or that of the Apostle Spiritus datus est nobis Esa. 9.6 Rom. 5.5 The ascending of our flesh or the descending of His Spirit Incarnatio Dei or Inspiratio hominis The Mysterie of His incarnation or the Mysterie of our inspiration 1. Tim. 3. ult For Mysteries they are both and great Mysteries of Godlinesse both and in both of them GOD manifested in the flesh 1 In the former by the union of His Sonne 2 In the latter by the communion of His blessed Spirit But we will not compare them they are both above all comparison Yet this we may safely say of them without either of them we are not compleat we have not our accomplishment But by both we have and that fully even by this daies royall exchange Whereby as before he of ours so now we of his are made partakers He clothed with our flesh and we invested with His Spirit The great Promise of the Old Testament accomplished That He should partake our humane nature and the great and precious Promise of the New That we should be Consortes Divinae naturae partake his divine nature 2. Pet. 1.4 Both are this day accomplished That the Text well beginneth with Dum Complerentur For it is our Complement indeed and not onely ours but the very Gospell's too It is Tertullian Christus Legis Spiritus Sanctus Evangelij Complementum The comming of Christ was the fullfilling of the Law The comming of the HOLY GHOST is the fulfilling of the Gospell The Division Of which comming of the Holy Ghost the Report is heer set downe by S. Luke both of the 1 time and the 2 manner of it 1. The Time in the first words When the day of Pentecost was come 2. The Manner in all the rest of the foure Verses And the Manner first on their parts to whom He came Of the preparation for his comming in the first Verse And then the manner of His comming in the other three On their parts to whom He came how they stood prepared how they were found framed and fitted to receive him when He came in these three 1. They were all of one accord 2. They were all in one place 3. And both these dum complerentur even so long till the fiftie daies were fulfilled On His part the manner of his comming to them thus prepared 1 First as it is propounded in Type or Figure in the second and third Verses 2 And then as it is expounded in truth and indeed in the fourth 1. In Type or figure Symbolicè and that is two waies agreeable to the two chiefe senses 1 the hearing and 2 the sight â To the hearing by a sound in the second verse 2 To the sight by a shew in the third 1. To the hearing by a sound in the second A sound of a winde A winde suddaine 2 vehement 3 That came from heaven and 4 filled that place where they sate 2. To the sight by a shew in the third There appeared 1 Tongues 2 cloven 3 as it were of fire 4 which sate upon each of them Thus farr the Figure 2. Then in the fourth followeth the thing it selfe Which verse is as it were a Commentarie of the two former I. Of the Winde inward in the first part of it and these words They were all filled with the Holy Ghost 2. Of the Tongues outward in the latter and these words They begann to speake with other tongues as the Spirit gave them utterance The one to represent the inward operation The other the outward manifestation of the Spirit Thus standeth the Order These are the Parts THe first point is the Time of His comming that is The day of Pentecost I. The ãâã Whân thâ dây of Pentecâst waâ come 1. Why that day The day of Pentecost was a great Feast under the Law And meete it was this Comming should be at some great Feast 1 The first Dedication of Christ's Catholique Church on earth 2 The first publishing the Gospell The first proclaiming the Apostle's Commission were so great matters as it was not meete they should be obscurely carried stolne as it were or done in a corner Much lay upon them and fit it was they should be done in as great an Assembly as might be And so they were even in a Concourse as in the V. Verse it is of every Nation under heaven That so notice might be taken of it and by them carried all over the world even to the utmost corners of the earth Saint Paul sayd well to King Agrippa This is well enough knowen This was not done in a corner Act. 26.26 2. At a great Feast it was meete but there were many great Feasts why at this Feast the Feast of Pentecost It is agreed by all Interpreters old and new Cyââiât Ser. de ãâã Cyprian is the first we finde it in That it was to hold harmonie to keepe correspondencie betâeen the two Testaments 2 Aâ thâ fâaât of ãâ¦ã the Old and the New So it was at Christ's Death we see He was slaine not onely as the Lambe was but even when the Lambe was slaine too On the Feast of the Passeover then was Christ our Passeover offered for us 1. Câr 5 7. Now from that Feast of the Passeover reckoning fiftie daies they came to Sinai And there on that day the day of Pentecost received they the Law a memorable day with them a high Feast even for so great a Benefit and is therefore by them called the Feast of the Law And even the very same day reckoning from Christ our Passeover
fiftie dayes that the Law was given in Sinai The very same day doth the new Law heere goe out of Sion as the Prophet Esai foretold exibit de Sion Lex which is nothing els Esai 2.3 Iam. 2.8 but the promulgation of the Gospell The Royall Law as Saint Iames calleth it as given by CHRIST our King The other but by MOSES a servant And savoureth therefore of the Spirit of bondage the feare of Servants As this doeth of the Princely Spirit the Spirit of ingenuitie and adoption Psal. 51.12 Rom. 8.15 the Love of Children On the Feast of Pentecost then because then was given the Law of Christ written in our hearts by the Holy Ghost â The feast of beginning of Easter To this doeth CHRISOSTOME joine a second harmonie That as under the Law at this Feast they first put their sicle to the Corne Harvest in that Climate beginning with them in this Moneth the first fruicis whereof they offered at Easter and was called therefore by them Festum messis In like sort we see that this very day the Lord of the harvest so disposing it who not long before lifting up His eyes and looking en the regions round about saw them white readâ to the harveââ His first Worke-men Ioh. 4.35 the Apostle's did put in their first sicle into the great Harvest Cuius ager est Mundus Mat 13.38 whereof the world is the field and the severall furrowes of it Ver. 5. all the Nations under heaven On the feast of Pentecost then second because then begann the great Spirituall Harvest To these two doth * August epi. 119. Saint Augustine add a third taken out of the number in the very name of Pentecost The feast of Iubilâe and that is fiftie Which being all along the Law the number of the Iubilee which was the time of forgiving of debts and restoring men to their first estates it falleth fit with the proclaiming of the Gospell done presently heere in the 38. Verse of this Chapter which is an Act of GOD 's most gratious generall free pardon of all the sinnes of all the sinners in the world Cyrill Cal. 17. Psal. 104.30 And no lesse fit falleth it for our Restitution whereunto Cyril applieth excellently the XXX Verse of the CIIII. Psal. Eâitte Spiritum tuum creabuntur renovabâs faciem terrae Shewing there was first an emission of the Spirit into man at his Creation Which beâng since choked with sinne and so come to nothing this day there is heer a second emission of the same Spirit into man fully to restore and renew him and in him the whole Masse of the Câeation On the day of Pentecost then last because therein is the true number and force of the true Iubilee This for the choise of the time II. The Manner The Number thus settled we descend to the second point of the Manner And first on their parts on whom the HOLY GHOST came 1. On their parts Their preparation how he found them framed and fitt to receive such a Guest It is called by the Fathers Parascene SPIRITVS The preparation as there was one for the Passeover so heere for Pentecost It is truly said by the Philosâpher That Aââus activoâum sunt in paâiente disposito if the patiânt be prepared aright the Agâât will have his worke both the sooner and the better And so consequently the Spirit in his comming if the parties to whom he commeth be made perspirable And this is three-fold set downe in these words I. They were all with onâ accord 2. They wâre all in one place A double Vnitie 1 Vnitie of minde so is ãâã ãâã ãâã ãâã ãâã or of hearts so is accord cordium 2 And secondly unitie of placâ 3. And thirdly these two dum complâreâtur Patiently expecting while the fiftie dayes were accomplished 1 They weââ all of one accârâ Vnitie is the first unitie of minde And for it take but any spirit that is to give life to a naturall body Can any spirit animate or give life to members dismembred unlesse they be first united and compact togither It cannot Vnitie must prepare the way to any spirit though but naturall A faire example we have in Ezekiel Chap. XXXVII A sort of scattered dead bones there lay They were to be revived Ezek. 37. â 8.9 First the bones came togither every bone to His bone then the sineâes grew and knitt them then the flâsh and skinne and câvered them and then when they were thus united then and not before called He for the Spirit from the foure winds to enter into them and to give them life No Spirit Not the ordinarie naturall Spirit will come but where there is a way made and prepared by acâord and unity of the body Now then take the Holy Ghost the Spirit of all spirits the third Person in Trinitie He is the very essentiall Vnitie Love and Love-knott of the two Persons the Fathâr and the Sonne even of GOD with GOD. And He is sent to be the union Lovâ and Love-knott of the two Natures united in CHRIST even of GOD with man And can we imagine that He will enter Essentiall unitie but where there is unitie The spirit of unitie but where there is unitie of spirit Verily there is not there cannot possible be a more proper and peculiar a more true and certaine disposition to make us meete for Him then the qualitie in us that is likest His nature and essence that is unanimitie Faith to the Word and Love to the spirit are the true Preparatives And there is not a greater barre a more fatale or forcible opposition to His entrie then discorde and dis-united mindes and such as are in the gall of bitternesse Act. 8.23 They can neither give nor receive the Holy Ghost Divisum est cor eorum iam iam interibunt saith the Prophet their heart is divided their accord is gone that Cârde is untwisted Hos. 10.2 they cannot live the Spirit is gone too And doe we mervaile that the Spirit doth scarsely pant in us that we sing and say Come Holy Ghost and yet He commeth no faster Why The Day of Pentecost is come and we are not all of one accord Accord is wanting The very first point is wanting to make us meete for His comming Sure His after-comming will be like to His first to them that are and not to any but them that are of one accord And who shall make us of one accord High shall be his reward in heaven and happy his remembrance on earth that shall be the meanes to restore this accord to the Church that once we may keepe a true and perfect Peâtââost like this heere Erant omnes unanimiter I passe to the second But suppose we were of one accorde is not that enough May we not spare this other of one place If our mindes be one for the place it skills not 2 In one place it
is but a circumstance or ceremonie what should we stand at it Yes sure seeing the HOLY GHOST hath thought it so needfull as to enter it we may not passe it over or leave it out Not onely of one minde that is unanimitie but also in one place too that is uniformitie Both in the unitie of the Spirit that is inward and in the bond of peace too that is outward An Item for those Eâhâs 4.3 whom the Aâostle calleth Filij Substractionis that forsake the Congregation as even then Heb 10 39 in the Apostle's Times the manner of some was and doe withdraw themselves to their perdition to no lesse matter GOD 's will is we should be Heb. 10 25. as upon one foundation so under one roof That is His doing Qui facit unanimes c He that maketh men of one minde to dwell in one house Therefore it is expresly noted Psal. â8 6 of this Companie heer in the Text where they prayed they prayed all togither Chap. 4.24 When they heard they heard all togither Chap. 8.6 When they brake bread they did it all togither Verse 46. All togither ever not in one place some and some in another but all ãâã ãâã ãâã ãâã ãâã all in one and the selfe same place For say what they will Division of places will not long be without division of mindes This must be our ground The same Spirit that loveth unanimitie loveth vniformitie unitie even in matter of circumstance in matter of place Thus the Church was begunn thus it must be continued To these doe the Fathers joine a third which they raise out of the word While the ãâã dâyâs were fulfiâled I ãâã complerentur A disposition in them whereby they held out and stirred not even till the fiftie dayes were fulfilled That farmer unanimitie this latter long animitie There is in us a hott hastie spirit impatient of any delay what we would have we would have out of hand and these same Dum and Donec and such like words we love them not This Spirit was even in these heer the Apostles themselves at the first as we may see in the last Chap. Verse 6. where they shew it Domine iam nevis Lord will thou now even now by and by But that Spirit He cast out with Non est vestrum c Manetâvos dum After which charge given though at the instant of His ascending He promised He would send them the Holy Ghost Chap 1.7 yet they did not looke for Him the same afternoone nor stayed but till the morrow after Ascension Day not as the Bethulian's stint was foure or five daies at the farthest Iudith 7.30 and then waxed weary and would wayte no longer But as He willed them to wayte so they did wayte not five dayes but five and five And so continued wayting even usque dum Complerentur till they were accomplished And then brake not up neither to keepe Holy-day but held on their wayting holy-dayes and all We say before this Feast had diverse names 1 The Feast of the Law 2 The Feast of harvest Deut. 16 9. 3 The Feast of Pentecost We may put to a fourth out of Deuter. 16.9 It is there called 4 the Feast of Weekes It is not houres will serve the turne not yet dayes it must be weekes and as many weekes as be dayes in a weeke to make it Pentecost that is fifty dayes Thus long they satt by it as it is in the next verse and tarried patiently the Lord's leasure till He came unto them Qui crediderit ne festinet saith the Prophet Esai He that beleeveth Esai 18.16 Aba 2.3 let him not be hastie And si moram fecerit expecta Eum saith Abacuk If He happen to stay stay for Him And so we shall if we call to minde this that He hath wayted for us and our conversion more yeares Aba 2.3 then we doe dayes for Him And this withall veniendo veniet stay He may for a time but if we wayte come He will certainly and when He commeth Manebit vobis in aeternum Ioh. 14.16 He will never forsake us but continue with us for ever Dum complerentur shall have his accomplishment And in this manner doth the Scripture beare witnesse of them they were prepared and that they sped of the Spirit and let us of like preparing looke for like successe The Manner On His part 1. His comming in type And now we come to the Manner of His comming And that first in type sensibly thus described 1 There came a sound 2 There were seene tongues which is a sensible kind of Comming And that is a comming rare and nothing usuall with the Holy Ghost which as an invisible Spirit commeth for the most part invisibly So sayth Iob He commeth to me Iob. 9.11 and I see Him not He passeth hard by me and I perceive Him not It was thus heere Ch. 10. Ver. 24. for this once But after we see in the 10. chap. He came upon Cornelius and His company Chap. 9.6 And after that upon the twelve at Ephesus in the 9. chapt But on neither that ought could be seen or heard Onely discerned by some effect He wrought in them He that best knew the Spirit CHRIST setts us downe the manner of His comming Spiritus spirat sed nescis vnde aut quo He doth come and inspire Ioâ 3.8 but how or which way that know you not Yet heere in this present case for this once it was meete He should thus come in state and that there should be a solemne sett sensible descending of it 1. Meete that no lesse honour done to this Law of Sion then to that of Sinai which was publique and full of Maiestie and so was this to be 2. Meete That having once before beene and never but once upon Christ the Head it should be so once more on the Church too the Body It pleased Him to vouchsafe to grace the Church His Queene with like solemne inauguration to that of His owne when the Holy Ghost descended on Him in likenesse of a Dove that she might no lesse then He Himselfe receive from heaven like solemne attestation 3. Lastly meete it was it should remaine to the memorie of all ages testified that a day there was when even apparently to sense Mankind was visited from on high And that this Winde heere and these Tongues came not for nought at so high a Feast in so great an Assembly This Comming then of His thus in State is such as it was both to be heard and seene To the eare and the eye both So saith Saint Peter of it after Verse 33. Being thus exalted saith he of Christ and having received the promise of the Father He hath shedd forth this which you now both see and heare And with good reason both To both senses is the Holy Ghost presented To the eare which is the sense of faith To the eye which is
the sense of love The eare that is the ground of the word which is audible the eye which is the ground of the Sacraments which are visible To the eare in a noise To the eye in a shew A noise of a mighty Wind. A shew of fiery Tongues The noise serving as a Trumpett to awake the World and give them warning He was come The fiery Tongues as so many Lights to shew them and to lett them see the Day of that their visitation To beginne with the first There came a sound Which very soând is to shew There came a sound that the Spirit whereof it is the forerunner is no dumbe spirit but vocall And so it is the sound thereof is not onely gone into all lands but hath beene heard Rom. 10 18. in all ages before the flood it sounded in a Iud 14. ENOCH a Prophet and b 2 Pet. 2.5 NOE a Preacher of righteousnesse All the Law long it sounded in them by whom c Chap. 15.21 MOSES was preached every Sabboth day The very beginning of the Gospell was with a sound d Mat. 3.3 Vox clementis and but for this sound S. PAVL knoweth not how we should do e Rom. 10.14 How should they beleeve saith he in Him of whom they have not heard and without a sound there is no hearing But we shall come to this againe in the apparition of the tongues There came a sound and not any sound it will not be amisse A sound Echo-wise to weigh what kind of sound is expressed in the word here used ãâã ãâã ãâã ãâã ãâã you know what sound an Echo is a sound at the second hand a sound at the rebound Verbum DOMINI venit ad nos The word of the LORD commeth to us there is the first sound To us and ours is but the Echo the reflection of it to you GOD 's first and then ours second For if it come from us directly and not from Him to us first and from us then to you echo-wise it is to be suspected A sound it may be the HOLY GHOST commeth not with it His fererunner it is not for that is ãâã ãâã ãâã ãâã ãâã There came a sound and it was the sound of a wind and this too very fitly For the Wind which is heer the type of the HOLY GHOST of all the creatures A sound of a Wind. doth best expresse it 1. For first of all bodily things it is the least bodily and commeth neerest to the nature of a spirit invisible as it is 2. And secondly quicke and active as the spirit is Of the Wind it is said Vsque adeo agit ut nisi agat non sit so active it is as no stirring the ayre no action no wind even so no operation no spirit So like as both have but one name nay all three but one 1 The wind in the wide world 2 the breath in our bodies 3 and the Spirit in the mysticall Bodie the Church and much adoe we have to distinguish them in many places they be taken so one for an other Now this Wind that came and made this sound is heer described with foure properties 2 It fell sodainly 2 It was mighty or violent 3 It came from heaven 1. It came sodenly 4 It filled that place where they sate that place and no other Of which the two first are ordinarie and like the wind common 1 To be sodaine 2 and to be violent The other two not so but dislike 3 To come from heaven 4 and to keep it selfe within one place and that of no great compasse It fell sodainly ãâã ãâã ãâã ãâã ãâã so doth the wind A wind 1 That camâ soâainly It riseth oftentimes in the middest of a calme giveth no warning but rusheth up of a sodaine and even so doth the SPIRIT For that commeth not by observation neither saith our SAVIOVR a Luke 17.20 you can make no sett rules of it you must waite for it as well when it commeth not as when it comes b Esa. 65.1 Many times it is found of them that seek it not and therefore little account make of it and therefore little deserve it c 1. Sam. 10.10.16.13 Chap. 10.44 Cecidit super eum Spiritus is so common in both the Old and New Testament as we can make no doubt of this Which sheweth it falls sodainly it creeps not serpentis est serpere Commonly motions that come from the Serpent creep upon us but nescit tarda molimina Spiritus Sancti gratia saith AMEROSE d Psal. 147 15. Velociter currit sermo Ejus His Word runneth very swiftly and e Psal. 18.10 His Spirit commeth with the wings of the Wind. And therefore sodaine saith GREGORIE because things if they be not sodaine awake us not affect us not but Repentina valde mutant sodaine things start us and make us looke up And therefore sodaine saith he againe that men may learne not to despise present motions of grace though sodainely rising in them and though they can give no certaine reasoâ of them but take the Wind while it blâweth and the water while the Angell mooveth it as not knowing when it will or whether ever it will blow Againe or stirre any more It is ãâã ãâã ãâã ãâã ãâã it fell on a sodaine 2. A vehement Wind. It was a mighty or vehement wind The Wind is so and the Spirit is so both in this well sorted together Of the Wind it is a common observation that being nothing els but a puffe of aire the thinnest the poorest and to our seeming of the least force of all creatures yet groweth it to that violence and gathereth such strength as it f Psal. 48.7 rattâes togither the great ships of Tharsis as g 1. Reg 19.11 it rents and rives in sunder mountaines and rocks pulls up trees blowes downe huge piles of building hath most strange and wonderfull effects which our eyes have often seene and all this but a little thinne ayre And surely no lesse observable or admirable nay much more have been and are the operations of the SPIRIT Even presently after this this SPIRIT in a few poore weake and simple instruments GOD knoweth waxed so full and forcible as it h 2. Cor 10 4. cast downe strong holds brought into captivity many an exalting thought i 1. Ioh. 5.4 made a conquest of the whole world even then when it was bent fully in mayne opposition against it as it hath sett all men in a maze to consider how so poore a beginning should grow to such might that Wisdome and Learning and Might and Majestie and all have stooped unto it and all was but GOD 's k Luke 11.10 little finger all l 2 Thes. 2 8. the breath of His mouth Verily the Wind was never so vehement as the SPIRIT hath beene and is in His proceeding These two are common with the Wind and for these
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 liâe 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 sapeââ 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 ãâã ãâã ãâã ãâã ãâã fiery tongues sitting the vice opposite ãâã ãâã ãâã ãâã ãâã 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 Hâstry 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 ãâã ãâã ãâã ãâã ãâã 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
Him to send this day tongues into heaven there to laud and magnifie Him who as this day sent these tongues into earth Now of this benefitt so farre as the two types in the former verses * At Pentecost A. D. 1606. hath formerly been treated and we are now to supplie what was then left in remainder This fourth verse then is nothing els but a Commentarie of the former what in them was sett forth in figure is heer expressed in plaine termes The Summe The types were of two sorts according to the two chiefe senses 1 Audible to the eare in the sound of wind 2 Visible to the eye in the shew of tongues These two are expounded in the two moities of this Verse The former the Commentarie of the wind in these words They were filled with the Holy Ghost The latter the glosse of the tongues in these And they began to speake with other tongues as the Spirit gave them utterance For the first The place was filled with a wind from heaven The Diuision The filling of the place was a signe of the filling the persons in the place the wind was a signe of the Spirit the wind from heaven of the Holy Spirit which Spirit filled the Persons no lesse then did the Wind the roome they satt in Two points there be in it 1 One of the Gift it selfe in Spiritu sancto 2 The other of the measure of the gift in Replâti sunt For the latter foure things were in the type 1 Tongues 2 cloven 3 sitting 4 of fire all foure heer expressed and suited 1 Tongues they began to sâeake 2 Cloven with other tongues 3 Sitting as the Spirit gave them 4 Fire ãâã ãâã ãâã ãâã ãâã utterance it is turned it is more These are the Heads But for that there is no speaking of the Spirit without the Spirit no hearing neither to the end that speaking and hearing of Him He may helpe our infirmities c THe truth answering the type per omnia as there were in that two 1 the Wind I. The Commentarie of the Wind. Of both Parts jointly Spirit and Speech both and 2 Tongues so are there heer two 1 the Spirit 2 and speech Spirit because speech without spirit is but a dead sound like the a 1 Cor. 13 1â tinckling of a cymball Speech because spirit without Speech is but as the spirit that CHRIST cast forth b Luke 11.14 Et illud erat mutum a dumbe spirit none the better for it Which made the HOLY GHOST come in spirit and speech not in spirit onely but in spirit and speech But in spirit first and then speech So is the order But Spirit first in order The Holy Ghost begins within à centro and worketh outward alters the mind before it change the speech giveth another heart before another tongue works on the spirit before on the phrase or utterance ever so It is preposterous and all out of order to have the tongues come before the wind where they do it commonly falls out in such all their religion is in common phrases and termes well gott by heart and nothing els This for their joyning and for their order I. Of the parts severally 1. The Gâft 1. It was a Spirit A spirit not an humâr Now of either apart Of the Spirit first which they were filled with After of their filling that is 1 first of the Gift it selfe 2 then of the Measure That they were filled with is sett downe in two words 1 Spiritu and 2 Sancto First that it was a spirit then that that spirit was holy A spirit for men may be filled and not with the spirit Holy for there is a spiritu without sancto We must needs put the difference Spirit and Holy are two diverse things With the spirit for men may be filled and not with the Spirit That which enforceth this note is a speech at the XIII verse there they sticke not some this that was the Spirit indeed to reproach with the terme of new wine These men are full say they full they grant but with wine a liquor though full of spirit yet no spirit though It was false as it fell out yet this it worketh that if the Spirit may be taken for a humor why not a humor for the Spirit likewise And not the humor of the vine onely but the Philosopher in his Problemes tells us that looke whatsoever operation wine hath the same have some humors in our bodies with a little fermenting The Prophet ESAI seemeth to say the same in two places Esa. 29.9.51.52 that men may be drunk and not with wine their owne humor will do it as well I wish it were not true this that humors were not sometimes mistaken and mistermed the Spirit A hott humor flowing from the gall taken for this fire heer and termed though untruly the spirit of zeale Another windie humor proceeding from the spleene supposed to be this Wind heer and they that filled with it if no bodie will give it them taking to themselves the style of the godly brethren I wish it were not needfull to make this observation But you shall easily know it for an humor Non continetur termino suo It owne limits will not hold it They are ever mending Churches States Superiors mending all save themselves alieno non suo is the note to distinguish an humor 2. The Holy Spirit Not our owne spirit With the spirit yet not every spirit I told you there was a spiritu without sancto and I meane not the wicked spirit away with him we will not once mention him but two other 1 There is a spirit in a man saith a Iob 31.8 ELIHV that is our owne spirit and many there be b Ezek. 13.13 qui fequuntur spiritum suum that follow their owne ghost in stead of the HOLY GHOST for even that ghost taketh upon it to inspire c Mat. 16.2 and flesh and blood we know hath their revelations 2 Not the World's spirit The other is that the Apostle calleth d 1 Cor. 2.12 spiritum mundi the world's spirit or worldly spirit e Eccles. 3.11 qui posuit mundum in corde suo saith Salomon hath sett up and shrin'd the world in his heart thence rise all his reasons by them he frames and measures Religion Vp shall the golden calves to uphold the present estate downe shall CHRIST f Iohn 11.48 ne veniant Romani that the Romans come not and carrie us all away Either of these is peradventure Sacer spiritus as the Poet called auri sacra fames but neither is sanctus g 2. Pet 1. ult S. PETER opposeth the first of private resolution to the HOLY GHOST h 1. Cor. 1 12· S. Paul the second of worldly wisdome to the Spirit of GOD. The wind before had foure qualities two of them 1 suddennesse and 2 vehemencie are passed by Every winde every spirit hath them
behold the mightie Woâke of GOD that the same meanes of diverse tongues which was the destroying of âabel the very same is heere made to worke the building of Sion that meanes Gen. 11.7 thaâ scattered them from the toure of confusion the very same to reduce them to the fold of ânitie that so the curse might be taken away and a blessing come in place the confused tongues being united into GOD 's glorie and there being neither speââh âur language but His praise is heard among them The nations being once converted to the faith most of them this gift is ceased ceaâed so farre as by immediate inspirationâ though in part to attaine it by our indeavours GOD 's blessing upon them is found still of good use For even to this day it is holden for requisite there be one âleft at least in the tongue and we able to speaââ one tongue âore then our mothers taught us Better yet if the cleft which GOD hath made in his word in the tongues of the Old and New Testament be in our tongues too That hath still a necessarie service and maymed are we without it For we must els receive the embassage from Gâoâng by an Interpreter which is ãâã so convenient But enough of the cleft of the tongues â Their discretion Sicut dedit spiritus Now that this might not prove to vaine glorie as it did after in some at Corinth it is well added Sicut dedit Spiritus which is the third that they began to speake not as their owne vanitie carried them but as the HOLY GHOST directed them Their tongue was but the pen He the Writer His wind blew the fire slaked it and made it more or lesse Psal. 45.1 as need was The tongues satt on them and He in the tongues holding as it were the resignes in His hand guiding and moderating their speeech making them keepe time measure and manner time when measure how much manner how to speake Which Sicut is the gift of discretion many times as much worth as dedit the Gift it selfe Sure these are two 1 Dedit is one thing the Gift 2 Sicut another the vse of the gift To many is given to speake but not with the right Sicut Two distinct things be they and howsoever we doe with the one we shall finde a needfull use of prayer to obtaine the other We may begin to speake when we please but who shall give us our Sicut Sure none but the Spirit Of Him we must receive this or els we shall never have it Let that suffice 4 Their learning As the spirit gave them utterance Last then that we mistake not what it was He gave them to speake for all this while it is not said what That they began to speake is said and wherewith with other tongues and how as the Spirit gave them vtterance Lest therefore we might mistake it was quicquid in buccam any thing that tooke them in the head it skilled not what he tells us what it was in the last word that He gave them ãâã ãâã ãâã ãâã ãâã Vtterance we read it is of larger contents a more pregnant word and more full of significancie They began to speake as the Spirit gave them Why not there stay what needed any more Yes more it seemes needed there goeth more unto it then so Speaking will not serve the turne els ãâã ãâã ãâã ãâã ãâã had beene enough and not any word more put to it He foresaw that to speake and onely to speake would be enough for some So we goe up for an houre and speake be it to the purpose or no it is all one For the common man it skills not it contents him well enough But the Holy Ghost is not content with ãâã ãâã ãâã ãâã ãâã It is not every speaking but a kinde of speaking it must be and that kinde is ãâã ãâã ãâã ãâã ãâã The word I wish well weighed Chrysostome Oecumenius the Interpreters all weigh is and assure us it is no slight or light word but verbum talenti a word of weight of a talent-weight To tell you what it is You have heard of Apophthegmes So doth both Greeks and Latines call wise and weighty sententious speeches that word apophthegmes is the true and proper derivative of this ãâã ãâã ãâã ãâã ãâã heere Such the Spirit gave them to utter Not the crudities of their owne braine idle loose undigesââd geere GOD knoweth No but pithie and wise sentences those be sicut dedit Spiritus such as the HOLY GHOST gave them It is after sayd in the II. Versâ that by vertue of this when they spake they spake Magnalia Magnalia great and high Points not Trivialia base and vulgar stuff not worth the time it washeth and taketh from the hearer Yet now all is quite-turned and we are come to this that this kinde of speaking is onely from the Spirit of GOD and the other said heere to be given by the Holy Ghost is studie or âffectation or I wote not what but Spiritus non dedit that is certaine Well Saint Luke saith ãâã ãâã ãâã ãâã ãâã is that the Spirit giveth So saith Saint Paul ãâã ãâã ãâã ãâã ãâã Tit. 1.9 1. Pet. 4.11 Speech according to learning so Saint Peter such speech âs may ãâã or beseeâe the very cracââs of GOD as may worke light in the understanding or ãâã in the âffection those two shew it fire The fire of the Old Testament the ãâ¦ã Esa. 6.7.50.4 wherewith the Seraphiâ touched Esaie's âouth and gave him as âe ââith linguam eruditam a learned tongue not onely a tongue but a learned tongue ãâ¦ã fâre of the Old so of the New So I am sure was our SAVIOVR'S promise ãâ¦ã as sapientiam He would give them a mouth and wisdome Luke 21.15 Not a mouth ãâã but a mouth and wisdome Put these two together 1 a mouth and wisdome ãâã a learned tongue and you know what is ãâã ãâã ãâã ãâã ãâã and you know what is meant by a tongue of fire For fire cannot speake chaffe it consumes it we see therefore if it be chaffe it is no fiery tongue that speaks it And where it is required that not onely the tongue have this fire but that it sitt and bide by us sure it is that volubilitie of utterance earnestnesse of action streining the ââice in a passionate deliverie phrases and figures these all have their heate but they be but blazes It is the evidence of the Spirit in the soundnesse of the sense that leaves the ãâã impression that is the tongue that will sitt by us that the fire that will keepe still alive The rest come in passion moove for the present make us a little sermââ in arme for the while but after they flitt and vanish and go their way true madâ leave they none It is onely verba sapientum clavi saith the Wise-man the wisdome of the speech that is the nayle the nayle
redd hott that leaveth a marke behind Eccle. 12.11 that will never be gott out Enough I trust to serve them that do ãâã ãâã ãâã ãâã ãâã as their owne spirit from them that do ãâã ãâã ãâã ãâã ãâã as the Spirit of GOD giveth them and to stop their mouthes for ever that call it not speaking by the Spirit unlesse never a wise word be spoken So have we the Glosse of the tongues 1 The tongues themselves in coeperunt loqui 2 Cloven in linguis alijs 3 fitting in the Spirit 's sicut 4 Fire in ãâã ãâã ãâã ãâã ãâã the truth answering the type in every point shewing us what was in them and what they should be that hold their places able to speake more tongues then one to speake discreetly and to speake learnedly And now to draw to an end Let us returne to our Pentecost-duty The ApplicatioÌ to glorifie fâoâ for the HOLY GHOST thus sent these two wayes 1 As the Spirit within ââlling â As the tongues without uttering The tongues they are a peculiar to one kind of men though all now invade them and talke even too much Of them first Where the Apostle expoundeth that of the Psalme Going up on high Eph 4.8.11.12.13 He gave gifts into men he tells us what those Gifts were He gave some Apostles some Prophetts some Evangelists and he stayes not there but tells us that part of that gift were Pastors and Teachers whereof there were none at CHRIST 's Ascension but they were ordained after for the succeding ages Intending as it seemeth a part of our Pentecost all dutie should be not onely to give thankes for them He first sent on the very day but even for those He sent ever since and for those He still sendeth even in these dayes of ours To thank Him for the Apostles thank Him for the ancient Doctors and Fathers thank Him for those we have if we have any so much worth And are these the Gifts which CHRIST sent from on high was S. PAVL well advised Must we keep our Pentecost in thanksgiving for these Are they worth so much now Zach. 11.12 We would be loth to have the Prophet's way taken with us Zach. XI that it should be said to us as there it is If you so reckon of them indeed let us see the wages you ãâã but them at and when we shall see it is but eight pound a yeare and having once so much never to be capable of more may not then the Prophett's speech there well be taken up A goodly price these high Gifts are valued at by you And may not he justly in ãâã of Zacharie and such as he is send us a sort of foolish sheepheards and send us this seâslessenesse withall that speake they never so fondly so they speake all is well it shall serve our turne as well as the best of them all Sure if this be a part of our duty this day to praise GOD for them it is to be a part of our care too they may be such as we may justly praise GOD for Which whether we shal be likely to effeââ by some courses as of late have been offered that leave I to the weighing of your wise considerations But leaving this which is peculiar but to some let us returne to the HOLY SPIRIT common to all and how to be filled with it A point which importeth every one of us this day especially when first certaine it is we are not to content our selues as BERNARD well saith quibusvis angustijs with every small beginning and there to sticke sâill to think if we have never so small a breath of it and that but once in all our life that that is enough we may sitt us downe securely and take no more thought but relie upon that for that will do it but to aspire still as we may neerer and neerer to this measure heere and know that repleti sunt was not said for nothing Which how to do we may take some light from the text The two types He came in being bodily serve to teach us we are not to seek after meanes meerly spirituall for attaining it but trust as heer He visited these so will He us and that per signa corporea saith Chrysostome For had we been spirit and nothing els GOD could and would immediatly have inspired us that way but consisting of bodies also as we do it hath seemed to His Wisdome most agreeable to make bodily signes the meanes of conveying the graces of His Spirit into us And that now the rather ever since the Holy one Himself and fountaine of all holinesse CHRIST the Sonne of GOD partaketh of both bodie and Spirit 1. Tim. 4 4. is both Word and flesh Thus it is that by the word we are sanctified per linguam verbi patrem saith Chrysostome even by those tongues heer Ioh. XVII XVII But no lesse by His flesh and bodie Heb. X.X. And indeed this best answereth the terme filling which is proper to food et Spiritus est ultimum alimenti the uttermost perfection of nourishment In which respect He instituted Escam spiritualem 1. Cor. 10.3 Ioh 6.63 1. Cor. 12.13 spirituall food to that end so called spirituall not so much for that it is received spiritually as for that being so received it maketh us together with it to receive the Spirit even potare Spiritum it is the Apostle's owne word In a word our Pentecost is to be as these types heer were They were for both senses 1 The eare which is the sense of the word 2 and the eye which is the sense of the Sacrament visibile verbum so it is called Meant thereby that both these should ever go together as this day and as the type was so the truth should be And for our example we have themselves and their practice in this very Chapter who on this feast joined together the Word at the XIV and the breaking of bread at the XLII verse And so let us too and trust that by filling up the measure of both types we shall sett our selves in a good way to partake the fulfilling of His promise which is to be endued with power from above as they were at least in such sort as He knoweth meet for us Which Almightie GOD grant we may A SERMON PREACHED before the KING'S MAIESTIE AT White-Hall on the XXVII of May A. D. M D C X. being VVHIT-SVNDAY IOHN CHAP. XIV VER XV.XVI. Si diligitis Me mandata mea servate Et ego rogabo Patrem alium PARACLETVM dabit vobis ut maneat vobiscum in aeternum Jf ye love Me keepe my Commandements And J will pray the FATHER and He shall give you another COMFORTER that He may abide with you for ever THEY are CHRIST 's words to His Apostles they touch the comming of the Holy Ghost Of whose comming this Text is a promise A promise of a prayer to procure the Comforter sent them Which
Comforter who it is is told us verse 26. the Comforter which is the Holy Ghost Let this be said to the honour of it An Angel served to annunciate CHRIST 's comming No Angel would serve for this Annunciation CHRIST himselfe did it thought not Himselfe too good to do it A speciall high benefit therefore it is we may be sure And this Comforter the Holy Ghost was by the Father sent and by them received and so the prayer heard and the promise performed all as this day Which day we yearely hold holy in thankfull remembrance of the Holy Ghost promised to be sent and sent The Holy Ghost is the Alpha and Omega of all our solemnities In His comming downe all the feasts beginn at His Annunciation when he descended on the Blessed Virgin whereby the SONNâ of GOD did take our nature the nature of man And in the Holy Ghost's comming they end even in His descending this day upon the sonnes of men whereby they actually become partakers ãâã ãâã ãâã ãâã ãâã of His nature the nature of GOD. 2. Pet. 1.4 Of which his last and great comming in this Text is the promise and at this time the performance that as Promise and Performance so the Text and Time agree Every promise is glad tydings but every promise is not Gospell nor is it good to make a Text of it while it is in suspense But when it is dixit factum est so said and so done then it is a Gospell and may be preached on Being then made good this day the Church hath made it the Gospell of this day it being Festum solutionis the Feast whereon it was to be and whereon it was paid This promise grew thus They were to be deprived of Christ's presence He to be gone They were toubled with it troubled at the very heart In that state they needed comfort A Comforter He promiseth them His promise is in manner of a Deed not absolute but as it were with Articles on both parts per modum Syngraphae A Covenant on His part A Condition on theirs He covenants two things the one supposed love If ye love me The other imposed Then keepe my Commandents These two on their part well and truly performed and kept He stands bound to pray and praying to procure them a Comforter another in His stead And that they might not be every other while to seeke for a new one that should not leave them as He did but abide with them for ever Many are the benefits that come to us by the Holy Ghost and so His titles many He is heere expressed in the title of a Comforter Comfort never comes amisse but it is most welcome to men in their estate heere troubled in mind It may be our state is not yet as theirs was and we have our terrenas consolatiunculas which yet serve our turne well enough But there is none of us but the day will come when we shall need Him and His comfort It will be good to looke after Him and the sooner the better Act. 2.15 He came heere we see before the third houre of the day that is IX in the morniâg let us not put Him of till IX at night It will be too late to seeke for our oile Matt. 25. when the Bridegroome is comming Those Articles were heer drawne for them but he that liketh the same conditions may have title to the same covenant to the worlds end For to the worlds end this covenant heere holdeth and the Holy Ghost offered to be sent though not in visible manner as this day it was meet it should be with some solemnitie at His first comming for the more credit yet sensibly to them that receive Him No day excepted yet this day pleadeth a speciall interest It will then not be amisse if we take instructions what is required on both parts so many as are desirous to be partakers of his heavenly comfort which I trust is the desire of us all that so with comfort we may celebrate this Festum Paracleti this Feast of the Comforter The Division Thus they will rise to be treated of 1. The condition first 1 Their Love â their looking to His Commandements keeping 2. Then the Covenant 3 Christ's intercession 4 His Fathers giving 5 Giving the Comforter 6 Another Comforter Where both will come to be touched but His diversitie 7 And last His perpetuitie or abode with them for ever THe Condition stands first as first commended to our care For I. The ãâ¦ã of our part we had need to have care On His we need not And let me say this of it No condition could have beene devised more proper and fit for this Feast 1. Their ãâ¦ã Both parts of it First If you love me Love and this is Festum charitatis the Feast of Love and He whose the feast is the Holy Ghost Love it selfe the essentiall love and love-knot of the two persons of the God-head Father and Sonne The same the love-knot betweene GOD and Man and yet more specially betweene CHRIST and his Church Properly as faith referreth to CHRIST the Word So doth Love to the Spirit and comfort to Love It is the Apostle Siquod solatium charitatis Phil. 2. ãâ¦ã If there be any comfort it is in Love What condition could be more fit And the second is like unto it as fit every way Keepe my Commandements For ye shall reade in Exodus that at this Feast of Pentecost the Commandements were given The very feast it selfe institute in remembrance of the Law then given then very meet they be remembred of them at this Feast And the Holy Ghost sent inter alia that they may be written not in stone but in their hearts not with the letter but with the Spirit and the Spirit not of feare but love as by whom the love of GOD is shedd abroad in our hearts Which love is the fulfilling of the Commandements and they all abbridged in this one word Diliges So whither we regard the Feast Rom ãâ¦ã or the Person or the Office of Him to whom we hold the Feast the Condition is well chosen To beginne then with the first If ye love me Love is not so fit heere ãâ¦ã as If is unfitting For If is as if there were some if some doubt in the matter whereof GOD forbid there should be any It would be without if Thus rather Forasmuch as you love me Keepe my c. That they and we love Him I trust shall not need to be put in Hypothesi-Et erat tum dignus amari seeing He is so well worthy our love that we too blame if we endure any if any question to be made of it It grieveth me to stand long on this condition to make an If of it at Pentecost Take the Feasts all along and see if by every one of them it be not putt past If. Christmasse day for us and for our love He became flesh that we
entreaty without which our love and commandement-keeping would not carry it They are not sufficient to weigh it downe pondere meriti it must come rogatu Christi or not at all Then not to leane on them Christ it is and His intercesâion 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 ãâã 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 fermeââ 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 Intârcâssion 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 prây great likely-hood there is He will speed 4. His Father 's giving He that is sued to is easy to entreate He is a Father and He that doth sue is gratious to prevaile He is a Sonne Patera Filio-rogatus great odds the suit is halfe obtained yer begunne Specially His suit being not faint or cold but earnest and instant as it was He sued by word and it was clamore valido Heb. 5.7 with strong crying in an high key lachrymis and he added teares saith the Apostle and they have their voice And yet staid not there but His blood speakes too cries higher and speakes better things then the blood of Abel And the effect of His prayer 12.24 Luk. 23.34 was not onely Pater condona Father forgive them but Pater dona Father give them the Holy Spirit to teach sanctifie and comfort them Chap. XVII XVII This was his prayer and his prayer prevailed as good as His word He was His Father should send He said and His Father did send and the HOLY GHOST came witnesse this day 5 Giving the Comforter And came in that sort He undertooke even in that kind whereof they had most need most welcome to them as their case then stood under the terme of Paracletus a Comforter If we aske Why under that terme To shew the peculiar end for which He was sent agreeable to the want of their private estate to whom He was sent If they had been perplexed He would have prayed for the Spirit of truth If in any pollution of sinne for the sanctifying Spirit But they were as Orphans cast downe and comfortlesse Tristitia implevit cor eorum their hearts full of heavinesse no time
to teach them now or frame their manners they were now to be put in heart The Spirit of truth or holinesse would have done them small pleasure It was comfort they wanted a Comforter to them was worth all Many good blessings come to us by the Holy Ghost's comming and the Spirit in any forme of truth or holinesse or what ye will by all meanes worthy to be received even all His gifts but a gift in season goes beyond all carrieth away the name from all the rest Every gift then in his time When troubled with erroneous opinions then the Spirit of truth when assaulted with tentations then the Spirit of holinesse but when appressed with feare or sorrow then is the time of the Holy Ghost the Comforter Sorrow doth chill and make the spirits congele therefore he appeareth in fire to give them warmth and in a tongue the instrument of comfort by ministring a word in due season and cloven that it might meet with dismayes of all sorts and comfort them against all And so did it and that apparantly For immediatly upon the receiving it they were thought to be full of new wine That was but an error but so comforted they were as before being exceeding fearfull they grew exceeding full of courage and Spirit so as Act 5.41 even when they were scourged piteously ibant gaudentes they went away not patiently induring but even sensibly rejoycing not as men evill entreated but as persons dignified having gott a new dignitie to be compted worthy to suffer for CHRIST 's Name 6 Another Comforter A Comforter then and two things are added 1 Alium and 2 qui manebit in aeternum Another Comforter and 3 that shall abide with them for ever Both which are verified of Him even in regard of CHRIST but much more in regard of other earthly fleshly worldly comforts and Comforters whatsoever Another which word presupposes one besides so that two there be 3One they have already and now another they shall have which is no evill newes For thus in stead of a single they find a double comfort But both they needed This setts us on worke to find the first and we shall not need to seek farr for Him Speake to them of a Comforter and they understood it not but of CHRIST all their comfort in Him lose Him and lose all Indeed CHRIST was one was and is still 1. Ioh. 2.1 And the very terme of Paracletus is given Him by S. Iohn and though it there be turned an Advocate upon good reason yet the word is the same in both CHRIST had been their Comforter while He was their Bridegroom and they the children of the Bride-chamber Mat. 9.15 But expedient it was He should go for expedient it was they had one in heaven and expedient withall they had one in earth and so another in His stead For the first even now absent He is our Comforter still that way we named right now that is our Advocate to appeare for us before GOD there to answer the slanderous allegations of him that is the accuser of us and our brethren Apoc. 12 10. And a comfort it is and a great Comfort to have a good Advocate there in our absence For then we be sure our cause shall take no harme 2· Ioh. 5.45 But secondly If as an Advocate He cannot defend us because the accusation oft falleth out to be true if MOSES accuse us too yet a second comfort there is that as a ãâã Priest for ever He is entered into the holy places made without hands Heb. 7.17.9.11 there by His âââercession to make atonement for them as Sinners whose innocencie as an Advocate He cannot defend And to both these He addeth a third at the beginning of this Chapter That His leaving them is but to take up a place for them to be seised of it in their names whom He will certainely come againe and receive to it there to be for ever with Him Verse 2. And in the meane time He will take order we shall have supplie of another in absence of His body the supply of His Spirit That if we looke up we have a Comforter in heaven even Himselfe and if we looke downe we have a Comforter on earth His Spirit and so are at an anchor in both For as He doth in heaven for us So doth the Spirit on earth in us frame our petitions and make intercession for us with sighes that cannot be expressed And Rom. 8.25.26 Rom. 8.16 as CHRIST is our Witnesse in heaven so is the Spirit heere on earth witnessing with our Spirits that we pertaine to the adoption and are the children of GOD. Evermore in the midst of the sorrowes that are in our hearts with his comforts refreshing our soules Yet not filling them with false comforts but as Christ's Advocate heere on earth soliciting us daily and calling upon us to looke to His Commandements and keepe them wherein standeth much of our comfort even in the testimonie of a good conscience And thus these two this one and this other this second and that first yield plentifull supplie to all our wants A second note of difference is in the tenure they shall have of this other 7 To abide foâ ever that He shall stay with them still which of Christ they had not For this is the gâiefe when we have one that is our comfort that we cannot hold Him and this their feare that when they have another still they shall be changing and never at any certainty Christ as man they could not keepe Given He was by the Father but given for terme of yeares that terme expired He was to returne Therefore his abode is Chap. 1. ver 14. expressed by the word ãâã ãâã ãâã ãâã ãâã the setting up of a Tent or Tabernacle to be taken downe againe and removed within a short time No dwelling of continuance But the HOLY GHOST shall continue with us still and therefore He is allowed a Temple which is permanent and never to be taken downe We have in Him 1. Cor. 3.16.6.19 a state of perpetuitie to our endlesse comfort Howbeit it may well be thought Alium and manebit in aeternum are not put so much for Christ to make a difference from Him as for these same other terrenae consolatiunculae petie poore comforts and solaces of the world which GOD hath given us and we may use but we must looke after Paracletum alium another and another manner Comforter when all is done For of these it may be we shall feele some comfort while we be in health and meetly good estate and in case not much to need it But let us come into their cases heere the heart troubled the minde oppressed the Spirit wounded and then what earthly thing will there be can minister any sound comfort to us It will not be we must needs seeke for this Paracletum alium heere at any hand What speake I of the
mind If but ache come into a joint we know we have tried them and found them they are not hable to drive away the least paine from the least part And how then when sicknesse commeth and sorrow and the pangs of death what comfort in these Comfort Nay shall we not finde discomfort in the bitter remembrance of our intemperate using them and little regard of the true Comforter Shall we not finde them as Iob found his friends like winter-bâooks Iob. 6.15 16. full of raine in winter when no need of it when it raines continually but in Summer when need is not a drop in them So when our state of body and mind is that we can susteine our selves without it then perhapps some they yield but Iob 16.2 when sorrow seiseth on the heart then none at all In the end we shall say to them as he did miserable comforters are ye all Wherefore another Comforter we are to seeke that may give us ease in our disease of the minde and in the midst of all our sorrowes and sufferings make us ire gaudentes go away rejoycing No other will do it but this that when we have Him we need looke no further The other is likewise a difference of staying with us for ever For ever the weak poore comfort we have by the creatures heere such as it is we have no hold of it it stayes not not for ever nay not for any long time There be two degrees in it 1 Non in aeternum that is too plaine â Nay not manent nobiscum they stay not with us fugiunt a nobis they fly from us many times in a moment as Salomon's fire of thornes a blaze and out streight Nay if they would tarry with us would they not tire us Even Manna it selfe did it not grow lothsome Num. 11.6 Doe we not finde that when we are ready to starve for hunger and have meat to drive it away if we use it any while the meat is as yrksome as the hunger was and we are as hungry for hunger as ever we were for meat That we may not be cloyed we change them and even those we change them for within a while coy us as fast What shall we doe where shall we finde comfort aright Ever Per quod fastidio occurritur fastidium incurritur so that if they would tarry we must put them away the not tarrying of them with us that is the change of them is it that makes us hable to endure them Well then comfort us they cannot when we need it we must pray for Alium If they could they cannot stay not for any space much lesse for ever If they could their very stay would prove fastidious and yield us but discomfort Seeing then we cannot entreat them to stay with us and if we could in the evill day they could not stead us but then faile us soonest when our need is greatest Let us seeke for another that through sicknesse age and death may abide with us to all aeternitie and make us abide with Him in endlesse joy and comfort The Application to the Sacrament Such is this heere which CHRIST promised and His Father sent this day and which He will send if Christ will aske and Christ will aske if now we know the Covenant and see the Condition we will seale to the deed To a Covenant there is nothing more requisite then to put to the Scale And we know the Sacrament is the Seale of the new Covenant as it was of the old Thus by undertaking the duty He requireth we are entitled to the comfort which heere He promiseth Luk. 22.19 And doe this He would have us as is plaine by His Hoc facite And sure of all the times in our life when we settle our selves to prepare thitherwards we are in best termes of disposition to covenant with Him For if ever we be in state of love toward Him or toward one another then it is If ever troubled in Spirit that we have not kept His commandements better then it is If ever in a vowed purpose and preparation better to looke to it then it is Then therefore of all times most likely to gaine interest in the promise when we are best in case and come neerest to be hable to plead the condition Besides it was one speciall end why the Sacrament it selfe was ordained our comfort the Church so telleth us we so heare it read every time to us He hath ordained these Mysteries as pledges of His love and favour to our great and endlesse comfort The Father shall give you the Comforter Why He giveth Him we see How He giveth Him we see not The meanes for which He giveth Him is Christ His entreaty by his Word Heb. 12.24 in prayer by His flesh and blood in Sacrifice For His blood speakes not his voice onely These the meanes for which And the very same the meanes by which He giveth the Comforter by Christ the Word and by Christ's body and blood both In tongues it came but the tongue is not the instrument of Speech only but of tast we all know And even that note hath not escaped the Ancient Divines to shew there is not onely comfort by hearing the Word Psal. 34.8 1. Cor. 12.13 but we may also tast of His goodnesse how gracious He is and be made drinke of the Spirit That not onely by the letter we read and the word we heare but by the flesh we eat and the blood we drinke at His table we be made partakers of His Spirit and of the comfort of it By no more kindly way passeth His Spirit then by His flâsh and blood which are Vehicula Spiritus the proper carriages to conveigh it Corpus aptaevit sibi ut Spiritum aptaret tibi Christ fitted our body to Him that He might fitt his Spirit to us For so is the Spirit best fitted made remeable and best exhibited to us who consist of both This is sure where His flesh and blood are they are not exanimes spirit-lesse they are ãâã or without life His Spirit is with them Therefore was it ordained in those very elements which have both of them a comfortable operation in the heart of man One of them bread serving to strengthen it or make it strong Psal. 104.15 and comfort commeth of ãâã which is to make strong And the other wine to make it cheerefull or ând and is therefore willed to be ministred to them that mourne and are opprest with griefe And all this to shew that the same effect is wrought in the inward man by the holy Mysteries that is in the outward by the Elements that there the heart is established by grace and our soule endued with strength and our conscience made light and cheerfull that it faint not but evermore rejoice in His holy comfort To conclude where shall we find it if not heere where under one we finde CHRIST our Passe-over offered for us and the
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 inconveââânce of non ãâã 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 ãâã 1.3 ãâã 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 liâe âoh 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 inveâtiture 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 Râm 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 ãâã ãâã ãâã ãâã ãâã 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 âather 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 ãâã ãâã ãâã ãâã ãâã giveth as much He should be neer us by us one ordinarie not a stranger to call or send for a great way of It is so expedient and he may know us throughly and we him the best and neerest way to finde sure comfort when most we shall need it For be that should minister it soundly indeed had need be familiarly acquainted with the state of our soules that he may be ready and ripe then To goe to a Lawyer 's reading and not heare it serves us not for our worldly doubts nor to heare the Physique lecture for the complaints of our bodyes No we make them Paracletos we call them to us we question with them in particular we have private conference about our estates Onely for our soule 's affayres it is enough to take our directions in open churches and there delivered in grosse private conference we endure not a Paracletus there we need not One we must have to know throughly the estate of our lands or goods One we must have intirely acquainted with the estate of our body In our soules it holdeth not I say no more it were good in did We make him a stranger all our life long He is Paraclitus as they were wont to pronounce him truly Paraclitus one whom we declined and looked over our shoulders at And then in our extremitie sodenly He is Paracletus we seek and send for him we would come a little acquainted with him Mat. 25.12 But take we heed of Nescio vos It is a true answer We take too little a time to breed acquaintance in Neâcio vos I feare they finde that so seeke him Paracletus they doe not Paraclitus rather This of Paracletus Now of Mittam the 1 time and the 2 manner 2. His sending 1. The time Mittaâ both are to the purpose The time that when He sends we make ready for Him The time of the yeâre was this time in the Spring the fairest and best part of it The time of the moneth the third day so they deduce from the fifteenth day the day of the Passeover and so fifty dayes it will so fall out by calculation that is the beginning of the moneth The time of the day it was before the third houre that is Act. 2.15 nine of the clock in the morning plainly So it was still prime These teach us it would be in our prime the time of health and strength when we lay the grounds of our comfort not to tarry till the frost and snow of our life till the evill dayes come Eccles. 12. and the yeares approach whereof we shall say we have no pleasure in them He in the spring we in the end of the yeare He in the beginning of the moneth we in the last quarter nay even pridiè calendas He before nine in the morning we not till after nine at night If we will keepe time with him we know what His time is of sending The manner is best and it is in the body of the word As the Spirit of truth â The manner Per Paraclesiâ by preaching as the Holy Ghost by prayer the Paracletus we know what he meaneth per Paraclesin by invitation As the Dove to baptisme the Winde to prayer Asperâios attraxi Spiritum Psal. 119.131 the tongue to a sermon the Paracletus to Paraclesis as it were a refreshing so 1. Cor. 10.3.4 friends meete and nourish love and amitie one with another And even humanum dicere after naturall men when our spirits are spent and we wax faint to recover them or never in the naturall man it is done no way more kindly then by nourishment specially such as is apt to bâeed them as one kinde is more apt then other There is a spirituall meat and a spirituall drinke saith the Apostle in which kinde there is none so apt to procreate the Spirit in us as that flesh and blood which was it selfe conceived and procreate by the Spirit and therefore full of spirit and life to them that partake it It is sure to invite and allure the Spirit to come there is no more effectuall way none whither Christ will send Him or whither He will come more willingly then to the presence of the most holy Mysteries And namely at this feast concerning which our Saviour CHRIST 's voyce is to sound in our eares Si quis sitiat veniat ad me If any thirst let him come to me and drinke Ioh. 7.39 Which He meant and spake saith Saint Iohn of the spirit which was to be given at that time of especially when He was newly glorified De meo accipiet saith CHRIST of Him and it is no where more truly fulfilled that He shall take of CHRIST 's and give it us then it is done of that Ver. 14.
too Gal. 4.6 ãâã from them and not by way of generation That is Christ's proper 6. Breath-wise ãâã termed the Onely begotten and so none but He but by way of Emitte ãâã Emission sending it forth Psa. 104.30 that is out of the very body of the word Spirit ãâã or breathing One breathing yet from both even as the breath which ãâã the name and resemblance of it is one yet from both the nostthrills in the ãâã naturall All these are expressed or implied in our Baptisme And now lastly to returne ãâã to our purpose proceeds from them to come to us is breathed from them to ãâã Sent by them to be given us Per Spiritum sanctum qui datus est nobis ãâã the Holy Ghost which is given us given to receive and so to be received of us Rom. 5.5 ãâ¦ã openeth the way and maketh the passage over to the second question si ãâã Have ye received And so as we see the two parts follow well and kindly ãâ¦ã the other For this now is the last thing to be heard of Him that it is not ãâ¦ã to heare of Him but that we are to receive Him also and to give account ãâã Paul that we have so done âhen we have now cleered the first question at our Baptisme and have heard ãâã such a one there is 2. And that He is GOD. 3. GOD in unitie of name 4. Yet ãâ¦ã distinct and distinct as a person by Himselfe 5. A person by Himselfe yet ãâã Himselfe but proceeding 6. Proceeding from both Persons that stand before ãâã the Father and the Sonne 7. And that breath-wise And so we have done ãâ¦ã But yet we have not done though For the other question must be ãâ¦ã no remedie it imports us For as good not heare of Him at all as heare ãâ¦ã Him ãâã then I come Si recepistis Have ye received the Holy Ghost II. The second part Wherein ãâ¦ã points 1. That we are lyable to this question and to the affirmative part ãâ¦ã and so are bound to receive Him For so si presuppsoeth 2. If ãâ¦ã how to know it 3. If we have not how to compasse it ãâ¦ã ãâ¦ã we may esteeme by this that S. ãâ¦ã his ãâ¦ã at the first as the most needfull point Two thingâ ãâ¦ã we must Secondly that it must be ãâ¦ã ãâ¦ã ãâ¦ã any Spirit or receive at all May we not out of our selves ãâ¦ã our âurnes No For holy we must be if ever we sââll rest ãâ¦ã for Heb. ââ â4 without hâlinesse none shall over see GOD. But holy we cannot be ãâ¦ã or acquisite There is none such in all morall Philosophie ãâ¦ã sâith by illumination so have we our holinesse by inspiratiââ ãâ¦ã both ãâã without ãâ¦ã Philosophers came and so Christians may but that will not serve ãâ¦ã furtheâ Our habits acquisite will lift us no further then they did the ãâ¦ã no further then the place where they grow that is earth and nature ãâ¦ã câânot worke beyond their kind nothing can nor rise higher then their spring ãâã therefore Si habituâââ acquisistis but si Spiritum recepistis we must go by Of recâiâing the Holy Ghost ãâã then why recepistis Spiritum Sanctum the Holy Ghost No receiving will serve but of him The reason is ãâã nothing heer below that we seek but to heaven we aspire Then is to heaven we shall somthing from heaven must thither exalt us If Partakers of the divine nature 2. Pet. 1.4 we hope to be as great and pretious promises we have that we shal be that can be no otherwise then by receiving one in whom the divine nature is He being received imparts it to us and so makes us Consortes divinae naturae and that is the Holy Ghost For as an absoluâe âecessity there is that we receive the Spirit els can we not live the life of ãâã so no lesse absolute that we receive the holy Spirit els can we not live the life of ãâã and so âonsequently never come to the life of glorie Recepistis Spiritum gives the life ââturall Recepistis Spiritum Sanctum gives the life spirituall 1. Cor. 1â 45 1. There holdeth a correspondence between the naturall and the spirituall The same way the ãâã as made in the beginning by the Spirit mooving upon the waters of the dâep the very same was the world new made the Christian world or Church by the sâme Spirit mooving on the waters of baptisme 2. And ãâã how in the first ADAM we come to this present life by sending the breath of life into our bodies So in the second come we to our hold in the other life by sending the Holy Ghost into our soules 3. By that Spirit which CHRIST was conceived by by the same Spirit the Christian also must be Not to be avoided absolutely necessarie all these it cannot be otherwise Another ãâã of His ââceiving For a 2. Luke 11.24 the house will not stand emptie long One Spirit of other holy or unholy will enter and take ãâã up We see the greatest part of the ãâ¦ã are entered upon and held some by the b Esa. 29.10 spirit of slumber that passe their âime âs it were in a sleepe without any sense of GOD or religion at all Others by the c Esa. 19.14 spirit of giddinesse that reele to and fro and every yeare are of a new ãâã Others by d 1. Tim. 4.1 the spirit of error given over to beleeve lies through strong illusâââ And they that seeme to know the truth some with the e Luke 11.24 uncleane spirit some ãâ¦ã f Iam. 4.5 or some such for they are many that a kind of necessitie there is to ãâ¦ã and receive the good Spirit that some or other evill spirit from GOD ãâ¦ã From which GOD deliver us A third ãâ¦ã âe receive Him for that with Him we shall receive what ever we ãâ¦ã need ãâ¦ã for our soule 's good And heer fall in all His Ofâiâes By Him g Tit. â 6 we are regenerate at the first in our baptisme By Him after Heb. â 2 conâârmed in the imposition of hands By Him after 1. Tim. 5 1â renewed to repentance when we fall ãâã by a second imposition of hands By Him ãâ¦ã taught all our life long that we ãâ¦ã ãâ¦ã ãâ¦ã forget ãâ¦ã stirred up in what we are dull ãâ¦ã ãâ¦ã ãâ¦ã ãâ¦ã infirmities comforted in our heavinesse in a ãâ¦ã day of ãâ¦ã and â rââsed up againe in the last day Go all ãâ¦ã our Baptisme to our very Resurrection and we cannot misse Him ãâ¦ã we must ãâ¦ã other side Si non recepistis without Him received receive what we will ãâ¦ã good Receive the Word it is but r 2. Cor. 3.6 a killing letter receive ãâ¦ã IOHN 's Baptisme but a s Gal. 4 9. barren element receive His flesh t Ioh. 6.63 it profiteth ãâ¦ã CHRIST it will not do for u Rom. 8.9 Qui non
of the ãâã If any be sâirring if any be to be found there it is No place on earth which the Holy Spirit more frequenteth hath duer commerce with then the Holy ãâã where Exod. 19.24 the remembrance of His name is putt for thither He will come to us and blesse us with His blessing â Prayer Psal. 119 1ââ Zac. 12 1â Being there it is but an easie lesson yet David thinks meet to teach it us by his ãâ¦ã et Spiritum attraxi To open our mouth and draw it in And that âpening ãâã by pââyer Zâeâarâe calleth it Spiritum precam the Spirit that ãâ¦ã or attraction of it whereby we expresse our desire to draw Him in Which very attraction or desire hath a promise by the mouth of our Saviour ãâ¦ã Himselfe Luke 11.13 that His Heavenly Father will give the Holy Ghost ãâã ãâã ãâã ãâã ãâã to them that will ãâã petition sâeke and fire âpen their mâuth and pray for it 2 The Word Then secondly looke how the Breath and the Voice in âaturalibus go together ãâã so do the Spirit and the Word in the practice of Religion The a ãâ¦ã Holy Ghost is CHRIST 's Spirit and b Ioh. 1.14 CHRIST is the Word And of that Word the word c 1 Pet. 1. â5 that is preached to us is an abstract There must then needs be a neernesse and alliance between the one and the other And indeed but by our default The Word and the Spirit saith Esay shall never faile or ever part but one be received when the other is Esa. 59.21 We have a plaine example of it this day in S. Peter's auditorie Acts II. and another in Cârââlinâ and his familie Acts X even in the sermon-time the Holy Ghost fell upon them and they so received Him Yea we man see it by this that in the hearing of the word where He is not received and yet He maketh proffers and worketh somewhat onward Vpon Faelix tooke him with a shaking and further would have gone but that he put it over to a convenient time Acts 26.28 which conâenient time never came And upon Agrippa likewise somwhat it did move him and more it would but that he was content to be a Christian ãâã ãâã ãâã ãâã ãâã to ãâã his religion by a little as it were upon a knive's point and was afraid to be a Christian ãâ¦ã too much a Christian. That ãâ¦ã effect that with the word the Spirit is not received as it ãâ¦ã gotten thân it is lost We should find this effect ãâ¦ã we could gett on a little out of the noyse about us and withdraw our selves some whither where we might be by our selves That when we have heaâd ãâ¦ã He would speake in us ãâ¦ã When ãâ¦ã we might ãâã the other behind us Haec est viâ ãâ¦ã ãâ¦ã there heare ãâ¦ã Vpon which ãâ¦ã grounded the ãâ¦ã spirits which ãâ¦ã by the Antients to ãâ¦ã or meditation the ãâ¦ã it is that ãâ¦ã for want of this goe out againe streight for as fast as it is ãâ¦ã againe ãâã fast as the ãâ¦ã âowne it is picked up ãâ¦ã and so our receiving is in vaine the word and the Spirit are ãâ¦ã would keep together ãâ¦ã the word and the Spirit so the flesh and the Spirit go together 3. The Sacrament Not ãâ¦ã this flesh the flesh that was conceived by the Holy Ghost this is never ãâ¦ã Holy Ghost by whom it was conceived so that receive one and receive ãâ¦ã with this bloud there runneth still an arterie with plentie of Spirit in it ãâ¦ã that we eate there escam spiritualem a spirituall meat 1. Cor. 10.3.12.13 and that in that ãâ¦ã made drinke of the Spirit There is not onely impositio manuum but after ãâ¦ã mânus pâtting on of the hands but putting it into oââ hands Imâositio ãâ¦ã putting on of hands in Accepit panem calicem ând positio in âanus ãâ¦ã it into our hands in Accipite edite bibite And so we in case to receive ãâ¦ã bloâd Spirit and all if our selves be not in fault ãâ¦ã if we will invite the Spirit indeed and if each of these by it selfe in ãâã be thus effectuall to procure it put them all and bind them all together All together jointly ãâ¦ã take to you words Hose's words words of earnest iâvocation Hos. 14.7 Sâscipiâe ãâã bum receive or take to you the word S. Iame's word grafted into you by ãâ¦ã of preaching Accipite corpus accipite sanguinem Iam. 1.21 take the holy ãâã of His body and bloud and the same the holy arteries of His blessed Spirit Take âll these in one the attractive of Prayer the word which is Spirit and life the ãâã of life and the Cup of salvation and is there not great hope we shall answer ãâã Paul's question as he would have it answered affirmativè Have ye received Yes ãâã have received Him Yes sure Then if ever thus if by any way For on earth ãâ¦ã is no surer way then to joine all these and He so to be received if at all ãâã we began with hearing outward and we end with receiving inward We ãâ¦ã one Sacrament Baptisme we end with the other the Eucharist We began ãâã that where we heard of Him and we end with this other where we may and shall I trust receive Him And Almightie GOD grant we so may receive Him at this good time as in his good time we may be received by Him thither whence He this day came of purpose to bring us even to the Holy places made without hands which is his heavenly kingdome with GOD the Father who prepared it and GOD the Sonne who purchased it for us To whom three Persons c A SERMON Pââached before the KING'S MAIESTIE AT VVHITE-HALL on the XXIII of May A.D. MDCXIII being WHIT-SVNDAY EPâES CHAP. IIII. VER XXX Nolite contristari c. And greeve not or be not willing to greeve the HOLY SPIRIT of GOD by whom ye are sealed unto the Day of Redemption THIS Request or Counseile or Caution or Praecept or what ye will call it of the Apostle's is sure very reasonable The Holy Ghost by whom we are sealed to the Day of Redemption that we would not greeve Him Not the Holy Ghost He is the Spirit of the Great and High GOD And so for His Dignitie 's sake Not Him againe as by whose meanes we have our signature against the great Day of Redemption And so even for his benefit's sake These two 1 For His Greatnesse or 2 for His Goodnesse Grâatnesse in Himselfe Goodnesse to us For either of these or for both of ãâã we would be so respective of Him as Not to greâve Him ãâ¦ã Him He might well and as one would thinke should rather have ãâ¦ã all cââse of joy and cââtentment It had beene but reason so Now that ãâ¦ã more onely ãâã that we would not minister unto Him any cause of ãâ¦ã And what could He say
lesse To such a Person and for such a Benefit ãâ¦ã small pleasure If not rejoyce Him yet Greeve Him not And it is so ãâ¦ã I see not how well it can be denied Him ãâ¦ã as we see it is but reasonable this Request So is it exceeding fit for ãâ¦ã It is for the Holy Ghost And this is the Holy Ghost's Feast It ãâ¦ã for a reason And this is as I may call it His first Seaâing-day ãâ¦ã on which the Spirit of GOD first set his Sâale upon the Fathers of our ãâ¦ã Apostles On which He then did and on which He ever will though ãâ¦ã yet in like effect it being His owne day visit vs from on high if ãâ¦ã or other we dis-appoint Him not and so drive Him away ãâ¦ã Request then this Nolite contristari And what fitter time to move ãâ¦ã Ghost then upon His owne Feast and upon His Sealing-day And this is ãâ¦ã âarts fall out evidently two 1 The Partie for whom this Request is preferred The Division ãâã Duty or it is not worth making a duty rather a common ordinarie ãâ¦ã done Him 1. The Partie The Holy Spirit of GOD by whom we are sealed ãâ¦ã of Redemption 2. The Duty or what ye will call it Nolite contristari ãâã Partie two Motives there be 1 His Person and 2 His Benefit 1. His ãâã in these The Holy Spirit of GOD. 2. His Benefit in these By whom ye are ãâã the Day of Redemption His Person set forth in the originall with very great energie ãâã as our tongue is not able to expresse it fully enough For it is not ãâã ãâã ãâã ãâã ãâã ãâã with greater emphasis but three words and three Articles every word severall ãâã by it selfe ãâã ãâã ãâã ãâã ãâã The Spirit not a Spirit and not Holy but The ãâã nor of GOD ãâã ãâã ãâã ãâã ãâã but of ãâã ãâã ãâã ãâã ãâã The GOD that is the onely living and true ãâã All The's never an A among them Then His Bountie or Benefit vouchsafed us By whom we have our sealing to the Day ãâ¦ã Wherein these foure points come to be weighed 1. Of Redemptiââ ãâã What and how it is 2. Then that it hath a Day the Day of our Redemptiââ 3. That against that Day we are to be Sealed 4. That The Holy Ghost ãâã that Seale and His Office it is to passe it to us This is the Benefit Now either of these is a Motive of it selfe 1 His Person Greeve not the Holy ãâã of GOD and there stay for that of it selfe is reason enough 2 Or leave out ãâã Person set that by and say but even Him who seales unto you so great a favour as ââsave you at the great Day Him be He what he will GOD or Man Spirit or ãâã holy or common greeve Him not This is reason enough too Greeve Him not ãâã His owne If not for his owne yet not for His Seale's sake The Duty followeth To this Person great and of so great bountie beside to ãâ¦ã as Naaman's Servants did to Him Si rem grandem dixisset Apostolus if the ãâ¦ã had enjoyned us some great peece of Service we ought not to have thought ãâ¦ã it How much more then when he saith but this Doe not greeve Him and ãâ¦ã âll which is no positive or actuall peece of service of paynes or of perill onely ãâ¦ã of dis-service as they call it which is ever as little as can be required ãâã contristari ãâã contristari or at least Nolite contristari for there be two degrees 1. That ãâ¦ã not 2. That willingly we doe it not That we have a will not to do it Which ãâ¦ã offers more grace For much depends upon our willingnesse or ãâ¦ã ãâ¦ã which we have 1 first to weigh whither we can greeve Him or He be ãâ¦ã so we may understand the phrase and take it right 2 Then how it is we ãâ¦ã what those greevances be that so we may take notice of them and be ãâ¦ã avoid them ãâ¦ã of all ' the fitting it to the Time and shewing it seasonable For by ãâ¦ã Person His Feast and by occasion of the Day of Redemption the Day of ãâ¦ã fall in and the intended action with it Which as we shall shew ãâ¦ã of Signature Doe it not This time doe it not It is His owne ãâ¦ã now It is ãâ¦ã then Nolite contristari Thus lie the parts Of which that ãâ¦ã c. I. Greeve not TWo ãâ¦ã Persons there be that if we be well advised we would be loth to ãâ¦ã Persons and such a carry the reputation of being Good Not ãâ¦ã regard of their power They may doe us a displeasure The motive of feâre Not good in regard of their bountie Others are and we may be the better for them The motive of hope If He be Great though He Seale us nothing no ãâ¦ã to offend Him If He be to Seale us a favour though otherwise he be not ãâã for his favour's sake favour him so much as greeve Him not Either of these ãâ¦ã but where they meet there is vis vnita Specially if we add In quo vos thââ our parts be in it and Signati estis that either He alreadie hath or is readie to doe it for us The motive of love and of the greatest love the love of our selves Then it comes home indeed These three meete all in this Partie 1. He is ãâã ãâã ãâã ãâã ãâã 2. Sigillum habet 3. In quo vos 1. Not the Spirit of GOD. I beginne with Quantus how great He is The spirit of GOD. And were it but the Spirit of man our owne Spirit Sinnes of the greater size would be for borne as for other diverse so even for this reason that they be gravamina Spiritus greevancot against our owne Spirit which every one feels whose conscience is not seared And if the Apostle had sayd Eschew them for that they breed Singultum scrupul ãâ¦ã the up-brayding or yexing of the heart as a 1 Sam 25.31 Abigail excellently termeth it or as b Pro 18.14 Salomon vulnus spiritus the wound or gall of the Spirit or as c Es. 29.10 Esay compunctionem the pricke or sting of conscience or as our d Mat. 9.44 SAVIOVR himselfe a worme which once bredd never dies nor never leaves gnawing he had said enough But this even the Heathen could have said too The Apostle doth like an Apostle tells us truly there is a greater matter ' longs to it then so There is a farre higher Spirit then ours then any in man our Spirit is nothing to it the Spirit of GOD they be greevances against it The Spirit of GOD. To speake then of the Spirit of GOD a Ioh. 4.24 GOD is a Spirit and b Es. 48.16 GOD hath a Spirit Hath many created in his power and at his command but hath one one above all uncreated intimum substantiae of His owne substance Knowen ever by the article ãâã ãâã ãâã ãâã
Ioh. 5 33· 1. Cor. 10.16 1. Chro. 16.3 and one cup the bread of life and the cup of ãâã the communion of the Body and Blood of CHRIST And in figure of this even King David dealt these two bread and wine in a kinde of resemblance to ours when the Arke was to be brought home and seated among them the Arke in type And we to doe the same this day when the Arke in truth did come and will come to take up His rest in us Will ye now heare the end of all By this meanes GOD shall dwell with us the perfection of this life and He dwelling with us we shall dwell with Him the last and highest perfection of the life to come For with whom GOD dwelleth heer they shall dwell with Him there certainly Grace He doth give that He may dwell with us and glorie he will give that we may dwell with Him So may He dwell He with âs so may we dwell we with Him aeternally So the Text comes about round It begân with an ascension and it ends with one began with CHRIS 's ends with ãâã He ascended that GOD might dwell with us that GOD dwelling with us we might in the end ascend and dwell with GOD. He went up on high that the SPIâIT might come downe to us below and that comming downe make us goe the same way and come to the same place that He is Sent Him downe to us to bring us up to Him Where we shall no lesse truly then joyfully say This is our rest for ever To which rest Ascensor caeli Ductor captivitatis Largitor donorum He that is gone up to heaven the Leader of Captivitie the Great Receiver and Giver of these Gifts vouchsafe to bring us That as this Feast is the periode of all the Feasts of the yeare So this Text and the end of it to dwell with GOD may be the end of us all of our desires heere of our fruition there Which c. A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the XXIX of May A.D. MDCXV being WHIT-SVNDAY LVKE CHAP. III. VER XXI XXII Now it came to passe when all the people were baptized and that IESVS also was baptized and did pray the heaven was opened And the HOLY GHOST came downe upon Him in a bodily shape like a Dove and there was a voice from heaven saying Thou art my beloved SONNE in whom J am well pleased THis is the Feast of the Holy Ghost And heer have we in the Text The Feast of the H. Ghost a visible decending of the Holy Ghost The comming downe of the H. Ghost upon Christ. Dignius Another there was besides this Asts II. But this hath the vantage of it three wayes 1 The worthinesse of the Person Heere it descends upon CHRIST who alone is more worth then all those there 2 The prioritie of time Antiquius This heer was first and that other the Holy Ghost but at the second hand Communius 3 The generalitie of the good That other was proper but to one calling of the Apostles onely All are not Apostles all the Christians This of CHRIST 's concernes all Christians and to the more generall by farre The ãâã of baptââme That it is of baptisme is no whit impertinent neither for this is the Feast of Baptisme There were three thousand The baptisme-day of the first Christians Acts 2.41 this day baptized by the Apostles the first Christianâ that ever were In memorie of that Baptisme the Church ever after held a solâmne custome of baptizing at this Feast And many all the yeare reserved themselves till then those except whom necessitie did cause to make more hast The baptisme-day of the Apostles Acts 2.3.41 Christ's baptisme a high mysterie But upon the point both baptismes fell upon this day That wherewith the Apostles themselves were baptized of fire And that wherewith they baptized the People of water So that even this way it is pertinent also To looke into the Text there is no man but at the first blush will conceive there is some great matter in hand 1 First by the opening of heaven for that opens not for a small purpose 2 Then by the solemne presence of so great Estates at it for heer is the whole Trinitie in person The Sonne in the water the Holy Ghost in the Dove The presence of the whole Trinitie the Father in the voice This was never so before but once Never but twise in all in all the Bible Once in the Old Testament and once in the New In the Old 1 At the Creation Gen. 1.1.2.3 at the creation the beginning of Genesis There find we GOD and the Word with GOD creating and the Spirit of GOD moving upon the face of the waters And now heer againe at CHRIST 's christening in the New 2 At Christ's Christening Exod. â5 20 The faces of the Cherubins are one toward the other that is there is a mutuall correspondence between these two That was at the creation this a creation too That a nâw creation 2. Cor. 5.17 That a new generation T it 3.5 If any be in CHRIST he is a new creature of this new creation That was the Genesis that is the generation of the World this the ãâã ãâã ãâã ãâã ãâã the Apostle's word that is the regeneration or spirituall new birth whereby we be borne againe the Sonnes of GOD. And better not borne at all then not so borne againe This then being every way as great indeed the greater of the twaine meet it was they all should present themselves at this no lesse then at that and every one have His part in it as we see they have All I say The Commission for it Mat. 28.19 The execution of it seeing the Commission for Baptisme was to runne in all their Names and it selfe ever to be ministred accordingly To lay forth the members of the division A double Baptisme we have heer Double for the Parties and double for the Parts The Division 1 Christ's 2 The People 's Christ's and the People's In water In the H. Ghost For the Parties we have heer two Parties First the People Then CHRIST For the Parts we have heer two parts For this first both of CHRIST and the People was but Iohn's Baptisme was but Baptismus fluminis as they call it water-baptisme But there is another part besides to be had even Baptismus Flaminis the Baptisme of the Holy Ghost The second part is sett downe in a sequele of foure 1 For first after Iohn's baatisme CHRIST prryes 2 Then after His prayer heaven opens 3 After heaven open the Holy Ghost descends 4 Lastly after His descent comes the voice And these foure make up the other part and both together a full Baptisme Of these then in order 1. Of the People's baptisme 2. Of CHRIST'S baptisme CHRIST 's 1 by water and then 2 by the Holy Ghost In which the foure
that is He said to do 3 Vpon Hâm Gen. 1.2 Ioh. 1.33 3. Came downe upon Him which is a degree yet further then that in Genâsis There He did but move or flutter over the waters enough for that effect them heer He commeth neerer lights and abides upon Him which argues a greater worke in hand And which argues too a greater familiaritie to grow between the Spirit and our nature· For a bird we know is familiar when it doth so light upon one and stay too But all this He doth not to make Him to be ought but to shew Him onely to be Vpon us when He comes it is to conferre something Not so upon Him from the first minute of His Conception he had the Spirit without measure To conferre nothing Ioh. 3.34 onely to declare that this was He that to Iohn's water-baptisme should have power to add the Holy Ghost and so make it His owne for ever after 4 In a bodily shape Ioh. 1.33 4. Vpon Him in a bodily shape For His comming being to beare witnesse to Iohn and to all that this was He Convenient it was He should appeare and so have a bodily shape to come into the face of the Court and there to be seene and taken notice of as Witnesses use to be And one end it was why His baptisme was sett at the time when all the People's was that so all the People might see and so take notice of the Holy Ghost and indeed of the whole Trinitie â In the shape of a soâle Exod. 25.20 Esa 6.2 Ioh. 3.8 Psal. 18.10 5. What shape then of what creature All things quicke in motion as Angels as the Wind whereto He is elsewhere compared are sett forth with wings the wings of the wind Of one with wings then as most apt to expresse the swiftnesse of His operation in all His works but specially in this None of the other kind of creatures though never so light of foot can sufficiently sett forth the quicknesse of His working He goes not He flies He Nescit tarda molimina that He doth He is not long in doing therefore in speeâe volatilis in the shape of a thing flying â In the shape of a Dove Cant. 5.12 6. And among those of that kind in the shape of a Dove as fittest for the purpose in hand Not so much for that it is noted to love the waters well specially cleare waters as these now be after CHRIST hath purified them That is not all But indeed speciall choyse is made of it so sett forth to us the nature and properties of the Holy Ghost which have many wayes resemblance with those of this creature And I will not go to Plinie for them nor to any heathen Writer of them all For the Word of GOD 1. Noa's Dove for the olive branch Gen 8.11 Rom. 8 23. Gal. 5.22 the word of GOD hath sufficient To that we will hold us There the first Dove we find is Noah's Dove with the Olive branch in her bill a sign of peace peace which is the very first fruits of the Spirit It is Tertullian's note this That as after the deluge the world's baptisme as it were the first messenger of peace was the Dove So is it heer againe just after CHRIST 's baptisme the deluge or drowning of that which indeed drowned the world that is of sinne the very same apparition of the Dove and with another manner of peace then that but with peace in both 2. Next have you David's Dove for the colour Pennae Columbae de-argentatae 2 David's Dove for the colour Psal 68.13 Ier. 12 9. Salomon's for the eye Canâ 1 14.4.1.5.12 with feathers silver-white to note candor Columbinus white as a Dove not speckled as a bird of diverse colours And to the same effect Salomon's Spouse for the eye three severall times there said to have oculos Columbarum eyes single and direct as a Dove not leâring as a Fox and looking diverse wayes Oculos Columbinos not Vulpinos 3. Then Esaye's Dove for the voice Gemebat ut Columba in patience mourning not in impatience murmuring or repining For carmen amatorium her voice 3 Esaâ's Dovâ for the voice Esa. 38.14 And no other voice to be heard from the first Church Now they are ashamed of that voice it is not gemebant ut Columbae but rugiebant ut Vrsi to groyne they begin like Beares but not mourne any more like Doves No such voice to be heard now that Esa 59 11. put to silence 4. And last our Saviour CHRIST 's owne that is innocent as Doves 4 Christ's Dove for âill and âlaw Mat. 10.16 The ãâ¦ã of the Spirit lâke Acts â â Sâp 1.5 harmelesse both for bill and claw not bloudy or mischievous Who ever heard of a Dove that drew bloud or did any mischiefe to any Now qualis species talis Spiritus such as the shape was such is the Spirit and these all foure properties of it in the Holy Ghost 1 He a Spirit that loves ãâã ãâã ãâã ãâã ãâã men of one accord as was seen this day 2 Et qui fugit fictum cannot abide these new trickes meere fictions indeed feigned by feigned Christians partie propositions halfe in the mouth and halfe in the mind 3 And when He speaketh Rom. 8.26 Acts 2.4 speaketh for us with sighs not to be expressed such is His Love and so earnest 4 And hurts none not when He is a Dove as heer No not when He was fire but innoxius ignis even then The like properties were in Chrâât Ioh 1.29 2. And as these in the Spirit that came downe so the very same in CHRIST upon whom He came downe The Spirit a Dove and CHRIST a Lambe like natured both what the one in the kind of Beasts the other in the kind of Foules that we may see the Holy Ghost lighted right Super quem Vpon whom shall my Spirit rest Esa. 57 1â ââ â saith GOD in Esâie and he answers Super humilem On the humble and meeke Humble and weeke Why Discite a Me Mat 11 29 Learne both those of Me saith CHRIST For I am both and a Master professed in them both 2 The Spirit of the olive-branch that is peace on Him For Ipse est pax nostra He is our Peace Eph. 2.14 3 The Spirit that loves omni fictione carentes that is all that hate aequivocations on Him For never was there guile found in His mouth 4 And lastly the harmelesse Spirit on Him for He was so 1· Pet. 2.22 too would not breake a bruised reed He nor quench flaxe though it did but smoke Mat. 12 20. Do no hurt at all 3. Thirdly what He is in himselfe and what He is on whom He descended that the very same such for all the world doth He make his Church The ãâã properties to be in Christians homogenea cum homogentis like nature like properties per
them all but not so much as sindged any one of them Let them shew this fire Act. 2.4 ever blew up any True it gave them courage they needed it they were to undertake the whole world but within the bounds of modestie still we ought to obey GOD rather then man Not in saucie and traytorous termes of old hatts or rotten figgs Act. 3.29 Esa. 59.11 Non est vox columbae haec rugitus ursi rather In a word this was none of Elia's fire and you remember they that harped upon that string who said to them You know not what Spirit you are of Not Luc. 9.54.55 Gen. 8.7 what shape appeared at your baptisme Not Noah's raven that delights in dead carcases but his dove That shape came downe upon CHRIST the same comes downe upon all that are baptized with His baptisme and are inspired with the same Spirit that He was This for the apparition Now to the Voice Accedat verbum ad elementum 4. The voice The Dove was but a dumb shew and shews what is done to us The Voice that speakes plainly and declares what is done for us in our baptisme The Dove what the Spirit makes us The Voice for whom the Father takes us We saw CHRIST 's humilitie before in yielding to be baptized This heavenly oracle heer pronounced of Him is in a sort a reward for His former humilitie There He was among a rabble of sinners even in the midst of them One that had seene Him so would have taken Him for none other This Dove and this Voice from heaven testifying so great things of Him no sinner no servant but the very Sonne of GOD His Love His Ioy the In quo for whom we all fare the better this so honourable an elogie makes full amends for that He lost nothing by His humilitie No more did the Baptist by his Noâ sum dignus neither That hand which he held not worthy to touch His shooe was dignified to touch His head and to powre water on it Thus they both of them fulfilled righteousnesse and both of them had a glorious reward for it But first marke Till the Spirit is come the Voice comes not all depends 1. First the Hoây Ghosâ's comming then the voice on this daye 's worke the Holy Ghost's comming He is the medius terminus between Christ in Iordan and the Father in heaven He it is that makes the Father speake Tu that is Tu super quem Spiritus Tues filius Thou that is Thou on whom the Spirit in this shape comes downe Thou art my Sonne that to goe before So was it in Genesis The Spirit moved upon the face of the waters and then Et dixit Deus but no dixit Deus before the Spirit be there first Gen 1 3 4. Then 2. This ãâã not for âhrist but for us Ioh 12.30 that non propter Me vox ista as Christ els-where saith This voice came not for Him but for us Spoken to Him indeed but to Him not in His owne but susteining our persons It were fond to imagine otherwise that this Voice or any of the rest He needed for Himselfe Either to have heaven opened to Him it was no time shut Or the HOLY GHOST come downe to Him as GOD the Holy Ghost proceeded from Him as man He proceeded from the Holy Ghost they never parted company Least of all the Voice Tues Filius who knew not that It was said and fung long before in the Psalme Thou art my Sonne So all were for us Voice and all Indeed His whole baptisme is not so much His as ours Psal. 2.7 The meaning is Thou Christ in their persons art this Thou art and for thy sake The meaning of Thou art my Sonne Galaâ 3.27 all that are in Thee all that by baptisme have put Thee on all and every of them are to Me as Thou thy selfe art Filij dilecti complacentes Will ye see what is in them In Filij first 1. Enemies we were Rom. V. Now are we no enimies but in league with Him Rom. 5.10 in the new league or Covenant never to be altered Heb. 8.9 as the former was â So may we be and yet strangers still Nay 2 no strangers but naturalized now and of the Common-wealth of Israël Eph. 2.12.19 Eph 2.19 3 And that may we be too and yet forreigners though and no citizens without the Franchise Yes 3 now enfranchised also and citizens with the Saints 4 Well though of the Citie not of the familie though Yes 4 Domestici DEI Eph. 2.19 of His very Houshold now â Of His Houshold so we may and yet be but servants there Iohn 8.35 Gal 5.7 Nay â no servants now but Sonnes by vertue of this Tu es Filius So many degrees do we passe yer we come to this Filius Go forward now 6 All sonnes are not beloved Gen. 9.25 Cham was not Sonnes and beloved Sonnes a new degree a sixt 7 And yet againe all we love we take not pleasure in Even beloved Sonnes offend sometime C. 15.20 and so please not The Father in the XV. Chapter after loved his wild riotous sonne but too well yet small pleasure tooke he in him or his courses But Complacitum est the seventh that makes up all a sonne a beloved Sonne his Father's delight and joy there is no degree higher And such are we by baptisme made to GOD in CHRIST through the renewing of the Holy Ghost The Change of the style from serâus Exod. 20 2. Filij This is a new Tenour now the old style is altered The Voice that came last from heaven before ran thus Ego sum DOMINVS and that inferrs Tu es Servus that is the best can be made of it But heer now it is Tu es Filius and that necessarily inferrs Ego sum Pater For haec vox Patrem sonat this is a Fathâr's voice to his Child A great Change Even from the state of servants as by creation and generation we were Gal 5.5 2. Cor. 5.17 Rom. 5.2 and so still under the law into the state of Sonnes as now we are being new creatures in CHRIST regenerate and translated into the state of Grace wherein we stand The rise from a sinner to an heire And not onely a great Change but a great Rise also At the first we were but washed from our sinnes there was all but heer from a baptized sinner to an adopted Sonne is a great ascent He came not downe so low but we go up as high for it For Gal 5.7 Rom 8 17. if Sonnes then Heires saith the Apostle so goes the tenure in heaven Heires and joint-heires of heaven with CHRIST that is for the possession and fruition of it full every way as himselfe and this He brings us to before He leaves us We speake much of adoption would you know when it was where and by what words Rom. 8.15 Gal. 5.5
not to be given them till CHRIST was glorified and glorified He was in part at his Resurrection Then therefore given in part as heere we see But much more glorious after by his Ascension Given therefore then in fuller measure Heere but a breath there a mightie winde Heere but afflatus breathed in there effusus powred out The Spirit proceeding gradually For by degrees they were brought on went through them all all three Baptized and so made Christians breathed into and so made what we are had the tongues sitt on them and so made Apostles properly so called But three things may be said of this heere 1. That of all the three commings first it is the most proper For most kindly it is for the Spirit to be inspired to come per modum spirationis in manner of breath Inasmuch as it hath the name à spirando and is indeed it selfe flamen the very breath as it were proceeding à Patre Filioque So one breath by another 2. Then the most effâctuall it is For in both the other the Dove and the tongues the Spirit did but come but light upon them In this it comes not upon them but even into them intrinsecally It is insufflavit it went into their inward parts and so made them indeed ãâã ãâã ãâã ãâã ãâã men inspired by GOD and that within 3. And last it is of the greatest use Both the other were but for once Baptisme but once for every one the tongues but once for all This is toties quoties so oft as we sinne and that is oft enough we need it look how oft that so oft have we use of this breath heere breathed as the next verse sheweth for peccata remiseritis the remission of sinnes Now what is here to doe what businesse is in hand we cannot but know The Summe if ever we have beene at the giving of Holy Orders For by these words are they given Receive the Holy Ghost whose sinnes ye remit c. Were to them and are to us even to this day by these and by no other words Which words had not the Church of Rome reteined in their Ordinations it might well have beene doubted for all their Accipe potestatem sacrificandi pro vivis mortuis whither they had eny Priests at all or no. But as GOD would they reteined them and so saved themselves For these are the very operative words for the conferring this power for the performing this act Which act is heere performed somewhat after the manner of a Sacrament For heer is an outward Caeremonie of breathing instar elementi and heere is a Word comming to it receive ye the Holy Ghost That some have therefore yielded to give that name or title to Holy Orders As indeed the word Sacrament hath beene sometime drawne out wider and so Orders taken in and other some plucked in narrower and so they left out as it hath pleased both the old and the later Writers And if the grace heere given had beene gratum faciens as in a Sacrament it should and not as it is gratis data but in office or function And againe if the outward Caeremonie of breathing had not beene changed as it hath plainely it had been somwhat But being changed after into laying on of hands it may well be questioned For we all agree there is no Sacrament but of CHRIST 's owne institution And that neither matter nor forme He hath instituted may be changed Yet two parts there be evidently 1 insufflavit and 2 dixit 1 He breathed The Division and 3 He said Of these two then first joyntly and then severally From them jointly two points Of the God-head of our SAVIOVR first and then of the proceeding of the Holy Ghost from Him Then severally First insufflavit And in it three points 1. Of the breath and the symbolizing of it with the Holy Ghost 2. Secondly of the parties 2 He that breathed CHRIST b They that breathed into the Apostles 3. And last of the act it selfe a sufflavit breathing b insufflavit breathing into them After of dixit the Word said 1 Accipite of the receiving 2 Then of the thing received which is a Spiritum the Spirit b And not every or eny spirit but Sanctum the Holy Ghost c And because that may be received many waies which way of them it is heere received I. Of the two parts jointly WE proceed first jointly out of both and begin with matter of faith Two Articles of it 1 The God-head of CHRIST 2 the Pâoceeding of the Holy Ghost from the second Person 1 The God-head of CHRIST Dixit The first rising out of the two maine parts For as insufflavit argues His Manhood So dixit doth His God-head His saying Receive the Holy Ghost For haec vox hominem non sonat No man of himselfe can so say Verus Homo qui spiraâe True Man by His breathing Verus Deus qui Spiritum donare True GOD by his bidding them take and so giving them the Holy Ghost To give that gift to breath such a breath is beyond the power of men or Angels Is more then any can do save GOD onely For that We say them also in our Ordering the case is farre different We say them not as in our owne but as in His person We bid them from Him receive it not from our selves This point will againe fall in afterwards 2 The Proceeding of the Holy Ghost Next we argue for the Holy Ghost's proceeding from Him and that evidently For as He gave of His breath so did He of the Spirit The breath from His Humanitie the Spirit from His Dâitie The breath into their bodies the Spirit into their soules The outward act teaches visibly without what is invisibly done within Thrise was the Holy Ghost sent and in three formes 1 of a Dove 2 of breaâh 3 of Cloven Tongues From the Father as a Dove From the Sonne as Breath From both as Cloven Tongues The very cleft shewing they came from two At CHRIST 's baptisme Luk. 3.22 the Father sent Him from heaven in shape of a Dove So from the Father He proceedeth After at His rising heere CHRIST by a breath sends Him into the Apostles So from the Sonne He proceedeth After being receiveâ up into the glorie of his Father He together with the Father the Father and He both sent Him this day downe Act. 2 3. in tongues of fire So from both He proceedeth Proceeding from the Father totidem verbis Chap. 15.26 And proceeding heere from the Soâne ad oculum really Not in words onely we may beleeve our eyes we see Him so to proceed Enough to cleere the point à patre filioque With Reference to quorum remiseritiâ This proceeding as it holds each other where so specially in this of quorum remiseritis the remission of sinnes For which it is heere given For in that of all other the Holy Ghost proceeds from CHRIST most properly For
inasmuch as the râmisâion of sinnes came from and by CHRIST very meet it was He should have the dispensing of his owne benefit and the Remitter of sinnes proceed from Him also One by the blood out of his veines The other by the Spirit out of his arteries and He as bleed the one so breath the other He that should seale the acquittance from Him that laid downe the money That howsoever in other respects in this sure from Him and none but Him the Holy Ghost to proceed Proceed and proceed by way of Breath rather then eny other way that to be the caeremonie or symbolum of it I proceed now to the second Combination of breath and the HOLY GHOST II. Of the Parts severally 1 Of insufflavit The breath It is required in a signe that choise be made of such a one as neere as may be as may best suit and serve to expresse that is conferrd by it Now no earthly thing comes so neere hath such alliance is so like so proper for it as the breath I make two stands of it 1 Breath and the Spirit 2 CHRIST 's breath and the Holy Spirit First breath is aire and aire 1 The symbolizing of breatâ âith the Spirit the most subtle and as I may say the most bodilesse bodie that is approching neerest to the nature of a spirit which is quite devoyd of all corporeitie So in that it suits well But we waive all save onely the two peculiars of the HOLY GHOST set down in the Nicene Creed 1 One the Lord and Giver of life 2 the other who spake by the Prophets For first the Spirit giveth life and breath is the immediate next meanes subordinate to the Spirit for the giving it for the giving it and for the keeping it both Giving at the first GOD breathed into Adam spiraculum vitae Gen. 2 7. and streight factus âst in animam viventem he became a living soule Keeping for if the breath goe away away goes the life too both come both goe together And as the Spirit it is that quickneth so it is the Spirit that speaketh evidently â Of Christ's brâath with tâe Holy Ghost Dead men be dumb all And the same breath that is organum vitae is organum vocis too That we live by we speake by also For what is the voice but verbum spiritu vestitum the inward word or concâât clothed with breath or ayre and so presented to the sense of hearing So vehiculum spiritûs it is in both And as the Breath and the Spirit So CHRIST 's breath and the Holy Spirit Accipite Spiritum gives to man the life of nature Accipite Spiritum Sanctum gives to the Christian man the life of grace And the speech of grace too For this breath of CHRIST was it by which the cleven tongues after had their utterance He spake by the Prophets and the Apostles they were but as Trumpets or Pneumatica Wind-instruments they were to be winded Without breath they could not no breath on earth hable so to wind that their sound might goe into all lands be heard to the uttermost parts of the earth Rom. 10.18 None but CHRIST 's so farre So that was to be given them This breath hath in it you see to make a good Symbole for the Spirit And CHRIST 's bâeath for the Holy Spirit It may be at large all this but how for the purpose it is heere given for remission of sinnes What hath breath to do with sinne Not nothing For if you be advised per afflatum spiritús nequam it came by an evill breaâh and per afflatum Spiritus Sancti it must be had away The breathing the pestilent breath of the Serpent that blew upon our first parents infected poysoned them at the first CHRIST 's breath entring cures it and as ever His manner is by the same way it was taken cures it breath by Breath For the better conceiving of the manner how Yee may call to minde that the Scriptures speake of sinne sometime as of a frost otherwhile as of a mist Esay 44.22 or fogg that men are lost in to be dissolved and so blowen away For as there be two proceedings in the wind and according to them two powers observed by Elihu Iob. 37.9 Iob. 37. forth of the South a wind to melt and dissolve out of the North a wind to dispell and drive away And as in the wind of our breath there is flatus a blast which is a cooler and which blowes away and halitus a breath that is warme and by the temperate moist heat dissolves Answerable to these there is in this breath of CHRIST a double power conferred and both for the remission of sinnes and that in two senses sett downe by Saint Iohn â the one of Ne peccetis astringent to keepe men from sinnâ and so remessio peccandi 2 The other Si quis autem peccaverit but if eny doe sinne 1. Ioh. 2.1 to loose men from it and so remissio peccati Shewing them the way and ayding them with the meanes to cleere their conscience of it being done remitting that is past making that more remisse that is to come As it were to resolve the frost first and turne it into a vapour and after it is so then to blow it away And other reasons there be assigned why thus in breath apt and good 1 One to shew the absolute necessitie the great need we have of this power how evill we may be without it As evill as we can be without our breath so evill can we be without a meanes for remission of our sinnes ãâã ãâã ãâã ãâã ãâã It is Saint Basil. The Christian man he lives not by the aire that he breathes more than he doth by it Our owne breath not more needfull Psal. 63.3 then this breath of CHRIST 's His loving kindnesse in it better then the life it selfe and we no longer to draw our breath then to give Him thanks for it This for the necessitie A second to shew the qualitie which is mild of the same temper the breath is No spiritus protellae which some would thinke perhaps more meet to carrie all before it They know not the Holy Ghost that so thinke they remember not the Dove Violence in this worke He could never skill of His course hath ever beene otherwise And not His onely but theirs whom He proceeds from 1. King 19.11.12 Let them but goe to Elia's vision and informe themselves of this point There came first a boisterous whirle-wind such a one as they wish for but no GOD there After it a ratling earth-quake And after it crackling flashes of fire GOD was in none of them all Then came a soft still voice There comes GOD. GOD was in it and by it you may know where to finde Him And as GOD so CHRIST How comes He He shall come downe like the dew into a fleece of wooll Psal 72.6
and that is scarce to be heard He He shall not roarâ nor crie nor his voice be heard out into the street Esay 42.2 How unlike them and their Novices that will needs beare his Name And how the Holy Ghost comes heere we see None of all the three Persons but in gentle milde manner It is against them this that take delight in these blustering Spirits and thinke them the onely men cannot skill of any other No river they but the great Euphrates Esay 8.6 that runnes with a huge noyse The waters of Silo run too soft for them Well the waters of Silo though the Prophets commend to us and to them CHRIST sends us and it is they Psal. 46.4 when all is done whose streames shall make glad the Citie of GOD. This is sure no spirituall grace is ever so truely wrought by these spirits that take so on till they be out of breath The aire they beat the heart they pierce not The quiet calme breath shall doe it to better purpose Eccl 7.8 then these that crackle like thoânes under a pott This breath will thither to the heart dirâctly and sinne never so kindly dissolved as by audivi vocem in silentio that way Iob. 4.16 Tell me not of them mightie winde and the firâ that was for Apostles We are none three degrees lower And that wind they used very seldome though once or twise perhaps but this they used continualây I report me to their Acts and to their Epistles For the wind comes but at times but the breath is continuall at all times And this is sure when the mightie wind and the fire came it may be Peter used it once or twise and Saint Paul as oft but this of the breath they used more nay most of all and by it did more good then by the other For as for this let it not trouble you that it is but breath and breath but aire and so one would think too âeeble As indeed what feebler thing is there in man then it the more feeble the more fit to manifest His strength by For as weake in appearance as it is by it were great things brought to passe By this puffe of breath was the World blowne round about About came the Philosophers the Orators the Emperors Away went the mists of error downe went the Idols and their Temples before it 2. Of the Partie 1 From whom CHRIST Which gives us a good passage from the Breath to the Breather Him that is the Nominative case to insufflavit For we are not to looke to the breath altogether but somwhat too from whose mouth it comes whose breath it is And CHRIST 's it is He it is that gives the vigor and vertue to it The touch of His finger the breath of His mouth vertue goes from it sinne cannot stand before it it sends it going blowes it away liâe a little dust Take this with you too It is not CHRIST 's breath any breath of His Châist aftââ His reâurectiân Mat 27. â0 but His breath now after His rising and so His immortall breath A mortall He had which he breathed out quando emisit Spiritum when He gave up the Ghost upon the Crosse. All the while he was mortall he held his breath Till it was more then so he breathed it not till it had in it the vigour and power of immortalitie which neither sinne can endure but scatters streight nor the man of sinne for he also shall be consumed with the breath of His mouth Otherwise unlesse it be this of Christ's 2. Thes. 2.8 there is nothing in our breath to worke this effect not in any mans to thaw a frost or to scatter a mist. The soyle of sinne is so baked on men they so hard frozen in the dreggs of of it our winde cannot dissolve it Heare the Prophet after he had beene long blowing at the sins of the people The bellowes saith he arâ burnt the iron of them consumed the Founder melts in vaine for all his blowing the drosse will not away Ier. 6.29 But I saith God let me take it in hand let me but blow with my winde and I scatter thy transgressions as a mist and make thy sinnes like a morning clowd to vanish away Turne we then to Him whose divine power whose immortall breath can doe it doe it by himselfe and if by himselfe by others also into whom he will inspire it whom in that regard the Prophet calleth GOD'S mouth to separate the precious from the vile Iâr 1â 19. Which being of His breath immortall doth further shew both that there is nothing in this power but perteines rather to another life then to this mortal of ours even to that which is the life of the world to come and that it shall never die this power but hold as long as there is any sinne to be forgiven Had it beene His mortall breath we might have feared the failing now it shall never faile so long as there is any to open his mouth to receive it It is His immortall bâeath This for the Partie from whom Now for in eos those into whom it came 2. ãâ¦ã Much bound we are to our Blessed Saviour for thus sending and to the Holy Ghost for being thus sent for seeing us furnished with a power we so much stand in need of For sinning as we do and even running our selves out of breath in it and the wages of that being aeternall death what case were we in but for this brâath I see not how we should doe without it To say therefore with them in the Gospell Roâ 6 23. Benedictus Dâus qui dedit talem potestatem Blessâd be GOD for sânding such a powâr ãâã 9.8 for sending it at all But then secondly qui dedit talâm potestatem hominibus that he gave it to mân 1 To mân For as the Sonne of man he gave it and as man to men he gave it to the Sonnes of men upon earth that we need not send up and downe and cast Who shall go up to heaven for us and fetch it thence That if an Angell should come to us Râm 1â 6 as to Cornelius there did he hath not this power to impart he can but bid us send to Ioppa for Petâr Aât 10 32. He hath it men have it Angels have it not In eos is more yet to men and to such men such simple men for so they were 2 In eos tâ simplâ mân GOD wott a full unfitt and indisposed matter to receive it Idiotes it is Saint Luke's word men utterly unlearned And of no spirit or courage at all the breath but of a Damosell quailed the bâst of them Probatur Deus per Apostolos say the Schoolemen Act 4.13 if there were nothing els his very Apostles were enough to prove him to be GOD. For O Lord our Saviour how excellent is thy Name in all the world Thou Psal. 8.1.2
that out of the mouthes of those that were little better thân babes hast ordeined thy praise and sâilled thine enemies and put them all to silence But there is a worse matter then that Not onely Simple 3 To sânfull men Luc 5.8 1. Tim. 1.5 Iam. 3.2 1. Iob. 1.8 but which is further of yet sinfull men they were Take their owne confessions Saint Peter's Goe forth from me ô Lord for I am a sinfull man Saint Paule's Sinners whereof I am the chiefest S. Iamâ's In many things we offend all put himself in the number of them that offend many âimes S. Iohn's If we I for one say we have no sinne what then we are proud there is no humilitie No but we are liers and there is no truth in us Even to such to ãâã this power given to forgive sinnes to them that for sinne were in feare themselves to be condemned Nay which is not lightly to be passed by all this done even at the very time when they were scarse crept out of their sinne but three dayes before committed in so wretchedly forsaking Him and some more then so and after would scarse beleeve He was risen when they saw Him that even then did He thus breath on them and made them that He did Now blessed be GOD that at all gave such power to mân to such men such simple such sinfull men insufflavit in eos To secure us be the men what they will that have received it No sinne of man shall make the power of GOD of none effect This for in eos 3. Of the Act. To the Act now It is first sufflavit breathed and that was to keep correspondence with His Father at the first a Sufflavit By breathing into Adam the Father gave the soule the author of the life naturall Ad idem exemplum the Sonne heer by breathing gives the Holy Ghost the Author of the life-spirituall the same passage and the same ceremonie held by both But insufflavit is more breathed it in into them This in shewes it pertaines within b Insufflavit to the inward parts to the very conscience this act His breath goeth saith Salomon ad interiora ventris Pro 18.8 Heb. 4.12 and His word with it saith the Apostle through to the division of the soule and Spirit Thither goeth this breath and thither is further then man can go For howsoever the acts and exercises of outward Iurisdiction may be disposable and are disposed by humane authoritie yet this not so of forum internum Somwhat there is still that comes from CHRIST and none but CHRIST somewhat that as it comes higher so it goes deeper then any earthly power whatsoever This inward inspiring brings us to CHRIST 's Deitie againe The Kings of the Nations send they can and give power they can but inspire they cannot Array whom they will as Assuerus with rich attire arme them at all points induere in that sense but not endue the soule with gifts and graces within not arme their minds with valour and vertue at leastwise not with virtus ex alto Onely GOD whom He calls He gives the inward talents to and CHRIST whom He sends He sends His Spirit into This argueth GOD plainly and so CHRIST to be GOD. Alwaies this insufflavit shewes as wherewith He would do it the Spirit so what it is He would worke Eph. 4.3 worke upon and renew For if we be renewed in the Spirit of our minds the whole man wil be so streight upon it There is no indication to that for the change of the whole man is a certaine signe the Spirit is come into us As of Saul it is written when the Spirit came into him he was changed into quite another man no more the same Saul he was before A new another Saul then Which holds not onely in particular men but even in the whole world For when this breath came into it in interiora it was cast into a new mold presently and did even wonder at it selfe how it was become Christian. For the outward rigorous meanes of fire imprisonment of the whip of the terrour of the Magistrate's sword Pilate's Have not I power to crucifie thee Ioh. 19.2 and power to loose thee These daunt men make them astonished make metum peccati feare to commit the outward act of sinne But edium oportet peccandi non metum facias if sinne shall ever truly be left it must come of hatred not of feare So it goes away indeed And there it is sinne must be mett with if ever it shall rightly be put away the Spirit to be searched and inward hearty compunction wrought there And that is by this breath of CHRIST piercing thither or not at all So much for the in And now to et dixit The words be three the points according three too 1 Accipite Et dixit it is to be received â Spiritum a Spirit it is that is to be received 3 Sanctum and that Spirit is the Holy Ghost 4 Whereto we add the Holy Ghost after what manner for there be more then one 1. Accipite Accipite agrees well with breath For that is received we open our mouthes and draw it in our Systole to meet with His Diastole For this Accipite it is certaine that at the breathing of this breath the Spirit was given He gave them what He bad them take He mocked them not They received the Holy Ghost then and if ye will really Yet was not the substance of His breath transubstantiate into that of the Holy Ghost None hath ever imagined that yet said He truely Accipite Spiritum and no lesse truely in another place Accipite Corpus Truly said by Him and received by them in both And no more need the bread should be changed into his bodie in that then His breath into the Holy Ghost in this No though it be a Sacrament for with them both are so yet as all confesse both truely said truely given and truely received and in the same sense without eny difference at all This for them For us Accipite sheweth first it comes from without it growes not within us 1 Accipite not concipite Psal. 90 9. a breath inspired not a vapour ascending not educta è but inducta in It is not meditati sumus sicut aranea we spinne it not out of our selves as the spider doth her webb It is not concipite but accipite Receive it we do Conceive it we doe not It were too fond to conceive seeing our breath is made of aire and that is without us that the Spirit should be made of eny thing that is within us We say againe it is Accipite not assumite Assumit qui nemine dante accipit 2 Accipite not assumite Heb. 5.4 He assumes that takes that is not given But nemo assumit honorem hunc This honor no man takes unto him or upon him till it be given him As quod accipitur
non habetur in the last So quod accipitur datur in this And both these are against the Voluntaries of our Age with their taken-on Callings That have no mitto vos unsent set out of themselves No accipite no receiving take it up of their owne accords make themselves what they are Sprinkle their owne heads with water lay their owne hands on their owne heads and so take that to them which none ever gave them They be hypostles So doth Saint Paul well terme them as it were the mock-Apostles And the terme comes home to them for ãâã ãâã ãâã ãâã ãâã they be Filij subtractionis right Heb. 10.39 work all to subtraction to withdraw poore soules to make them forsake the fellowship as even then the manner was This brand hath the Apostle set on them that we might know them and avoid them We may be sure CHRIST could have given the Spirit without eny caeremonie held his breath and yet sent the Spirit into them without eny more adoe He would not An outward caeremonie He would add for an outward calling He would have For if nothing outward had beene in His we should have had nothing but Enthusiasts as them we have notwithstanding But then we should have had no rule with them All by divine revelation Into that they resolve For Sending breathing laying on of hands have they none But if they be of CHRIST some must say mitto vos sent by some not runne of their owne heads Some say accipite receive it from some not find it about themselves have an outward calling and an outward accipite a testimonie of it This for accipite Spiritum A Spirit it is that is to be received and much is said in this word Spirit a Spiritum The Spirit Ioh 6.63 2. Cor. 3.6 Iude 10. Ephes. 4.23 it stands as opposed to many 1 The Spirit and flesh CHRIST Ioh. 6. 2 The Spirit and the Letter Saint Paul 2. Cor. 3. 3 The Spirit and the Soule Saint Iude. 4 The Spirit and the minde Ephes. 4. 5 The Spirit and a habit 6 The Spirit and a Sprite Spiritus and Spectrum 7 The Spirit and Hero's Pneumatica that is some artificiall motion or piece of worke with ginnes within it To All these 1. Not the flesh saith our SAVIOVR and if not the flesh not eny humor 1 Not the ãâã for they are of the flesh Neither they nor their revelations profitt ought to this worke 2. Not the Letter saith Saint Paul not the huske or chaffe we have too much of them every day Quid paleae ad triticum they rather take away life then give it 2 Not the âetter Ier. 22.13 A handfull of good graine were better then ten load of such stuffe 3. Nor animales Spiritum non habentes saith Iude men that have soules onely 3 Not the soule and they serve them but as Salt to keepe them that they rot not They to have no part or fellowship in this businesse meere naturall men no Spirit in them at all Somewhat there is to be in us more then a naturall soule ãâã ãâã ãâã ãâã ãâã is one thing ãâã ãâã ãâã ãâã ãâã is another Some inspiring needs somewhat of Accipite 4 Not the mind 4. Nay saith Saint Paul Be ye renewed in the Spirit of your mindes For the minde is not all Nor men to thinke so if they once have got true positions true Maxims in their mind then all is well If the Spirit be not also renewed it is nothing 5 Not an habit 5. The Spirit not a habit gotten with practise and lost againe with dis-use as are the Arts and morall vertues against the Philosophers For though this be vertue yet is it not virtus ex alto this No habituall but a spirituall vertue this 6 Not a Sprite 6. Spiritus non spectrum for that is a flying Shadow voyd of action doth nothing But the Spirit the first thing we read of it it did hover and hatch and make fruitfull the waters Gen 1.2 and fitt to bring forth something of substance 7 Not Hero 's Pneumatica 7. And last which is by Writers thought to be chiefly entended CHRIST 's Spirit not Hero's Pneumatica not with some spring or devise though within yet from without artificiall not naturall but the verie principium motus to be witâin Of our selves to move not wrought to it by any gin or vice or skrew made by art Els we shall move but while we are wound up for a certaine time till the plummets be at the ground and then our motion will cease streight All which but thâse last specially are against the automata the spectra the puppets of Religion Hâpocriâââ With some spring within their eyes are made to râwle and their lippâs to wagg and their brest to give a sobb all is but Hero's Pneumatica a vizor âot a very face 2. Tâm 3.5 an outward shew of godlinesse but no inward power of it at all It is not Accipite Spiritum b Spiritum Sanctum Thirdly I say it would be knowen further what Spirit For Accipite it may be somewhat they may have taken it may be a Spirit But whatsoever it is it is not yet home unlesse Sanctum come too Sanctum it would be if it be right To be a man of Spirit as we call them that be active and stirring in the world will not serve heere if that be all I have formerly told you there is a Spiritum without Sanctum Spirit and holy are two things Two other Spirits there be besides and they well accepted of and in great request 2. Pet. 1.20 1. Cor 2.12 1 One which Saint Peter calls the private Spirit 1 The other that Saint Paul calls the Spirit of the world Which two will consort well together for their owne turnes and for some worldly end but neither of them with this For they are opposed to the HOLY GHOST both The private Spirit first And are there not in the world somwhere some such as will receive none 1 Not Spiritum suum admit of no hand no other HOLY GHOST but their owne ghost and the idoll of their owne conceipt the vision of their owne heads the motions of their owne spirits and if you hit not on that that is there in their hearts reject it be it what it will that make their brests the Sanctuariâ that in effect say with the old Iâââatist Quod volumus Sanctum est That they will have holy is holy and nothing ãâã Men as the Apostle speaks of them causelesse puft up with their fleshly minde Col. 2.18 His word is to be marked ãâã ãâã ãâã ãâã ãâã there ãâã ãâã ãâã ãâã ãâã heere inflati they afflaâi thâse They puffed up these inspired If it make to swell then is it but wind the âpirit doth it not inspirat non inflat The word is insufflavit there is in sâfflavit a ãâã that beareth downeward
and carries not up So Spiritum Sanctum is not sâiritum suum 2 Nor Spiritum mundi Nor Spiritus mundi is not Spiritus CHRISTI Els doth Saint Paul wrong to oppose them It is too sure such a Spirit there is as the Spirit of the world and that the greatest part of the world live and breath and move by it and that it doth well somtimes but without eny reference to GOD or CHRIST or HOLY GHOST For even the acts they doe of Religion are out of worldly reasons and respects Herods reason Videns quia placeret populo saw the world would that way Demetriuâ's reason Acts 12.3.19.27 Periclitatur portio nostra It may prove dangerous to their worldly estate The ãâã Oh sett forward that point of Divinitie for then all they have is ours Gen. 34.23 See ãâã noâ whence this winde blowes from what spirit this breath comes from Spiritus mundi plainely And I know not how but as if CHRIST 's mouth were stopped ãâã His breath like to ââile him the world beginnes to fare as if they had got a new mouth to draw breath from to governe the Church as if Spiritus Praetorij would do things better then Spiritus Sanctuarij and mans law become the best meanes to teach the feare âf GOD and to guide Religion by In vaine then is all this act of CHRIST 's He might have kept His breath to himselfe But it will not so be When all is done the Spirit must come from the Word and the Holy Ghost from CHRIST 's mouth that must doe this governe the Church Thither we must for Sanctum even to the Sanctuarie and to no other place And a certaine note it is this to discerne the Holy Spirit of GOD from the Spirit of what you will From CHRIST it comes if it be true He breathes it It cannot but be true if it come from Him for He is the Truth And as the Truth so the Wisedome of GOD that if it savor of falshood or follie it came not from Him Ioh. 14.6 1. Cor. 1.3 He breathed it not But His Breath shall not faile shall ever be hable to serve His Church without all the ãâã ãâã ãâã ãâã ãâã of the private Spirit and without all the additaments of Spiritus mundi And if we gape after them we make this Accipite more then needs And if we doe so I know not what shall become of us But the Holy Ghost may be received more waies then one He hath many Spiramina ãâã ãâã ãâã ãâã ãâã in many manners He comes And multiformis gratia He comes with Which way it is received 1. Pet. 4.10 He and they carrie the name of their cause and to receive them is to receive the Spirit There is a gratum faciens the saving grace of the Spirit for one to save himselfe by received by each without respect to others and there is a gratis data what ever become of us serving to save others by without respect to our selves And there is ãâã ãâã ãâã ãâã ãâã the grace of a holy Calling For it is a grace to be a conduit of grace eny way 2. Cor. 8.4 All these and all from one and the same Spirit That was heere conferred was not the saving grace of inward Sanctimonie they were not breathed on to that end The Church to this day gives this still in her Ordinations but the saving grace the Church cannot give none but GOD can give that Nor the gratis data it is not That came by the tongues both the gift of speaking diverse languages and the gift of ãâã ãâã ãâã ãâã ãâã speaking wisely and to the purpose And we know none is either the holier or the learneder by his Ordination Yet a grace it is For the very Office it selfe is a grace Mihi data est haec gratia saith the Apostle in more plâces then one and speakes of his Office and nothing els Eph. 2.7 c. The Apostleship was a grace yet no saving grace Els should Iudas have beene saved Cleerely then it is the grace of their Calling this whereby they were sacred and made persons publique and their acts authenticall and they enhabled to do somewhat about the remission of sinnes that is not of like availe done by others though perhaps more learned and vertuous then they in that they have not the like mitto vos nor the same Accipite that these have To speake with the least As the act of one that is a publique Notarie is of more validitie then of another that is none though it may be he writes a much fairer hand And this lo was the grace heere by breathing conferred to them of Spiritum a Spirituall of Sanctum an holy Calling and derived from them to us and from us to others to the world's end Bât take heed we sucke no error out of this word holy No more then we doe out of the word annointed When time was it was shewed the annointing was no inward holinesse or hability to governe by but the right of ruling onely So heere it is no internall qualitie infused but the grace onely of their Spirituall and Sacred function Good it were and much to be wished they were holy and learned all But if they be not their Office holds good though He that is a Sinner himselfe may remitt sinnes for all that and save others he may though himselfe be not saved For it was not propter se he received this power to absolve himselfe but as the next word is quorumcunque eny others whosoever Some adoe we have to plâcke this out but out it must For an error it is an old worne error of the Donatists and but new dressed over by some fanaticall Spirits in our dâyeâ that teach in corners One that is not himselfe inwardly holy cannot be the meanes of holinesse to another And where they dare too that One that is not in state of grace can have no right to eny possession or place For they of right belong to none but to the true children of GOD that is to none but to themselves Fond ignorant men For hath not the Church long since defined it positively that the baptisme Peter gave was no better then that which Iudas and exemplified it that a seale of iron will give as perfect a stamp as one of gold That as the Carpenters that built the Arke wherein Noe was saved were themselves drowned in the flood That as the water of baptisme that sends the childe to heaven is it selfe cast downe the kennell Semblably is it with these And they that by the Word the Sacraments the Keyes are unto other the conduits of grace to make them fructifie in all good workes may well so be though themselves remaine unfruitfull as doe the pipes of wood or lead that by transmitting the water make the garden to beare both herbes and flowers though themselves never beare eny And lett that content us that what is
of Iubilâe That the Pentecost of yeares This the Iubilee of dayes These three âor the Day And may we not add a fourth from the present occasion I take it we may and ãâ¦ã unfit neither as peculiar to this very Yeare rather then to any other There ãâã out lightly but one Iubilee in a mans age 1 And this present yeare is yet the the Iâbilee-yeare of Your Majestie 's life and Reigne 2 And this day is the Iubilee-day âf âhat yeare 3 And yet further if we take not Iubilee for the time but for the joy ãâã âhe word Iubilee is taken as for the time of the joy so for the joy of the time And so referre it to the late great Ioy and Iubilee at your Majestie 's receiving hither to Your ãâã the Countrie where you were brought up which then was fulfilled in our ãâ¦ã eares I am sure were filled full with it So that first and last the Text ãâã âith the Day and both suit well with the present occasion ãâ¦ã to our SAVIOVR Who standing now with His loynes girt ready âo go about the errand He came for as the manner is He was first to read His ãâã This it is the words I have read drawne and ready penned for Him long ãâã by the Prophet Esai heer who had the honour to be the Register of this and ãâ¦ã Iâsââuments touching CHRIST 's Natures Person and Offices And upââ ãâ¦ã of this He entered in His Office You âay plaânly know it imâgination thus or first entring on His officâ by the proclâmatâon folloâing oâ âpening the gaole and letting the Prisoners goe free so is ever âhe fashion oâ ãâã to make the joy generall of their comming to their kingdomes to release thoââ that stand commited to graunt free and generall pardons to all ãâã will sue for them to be at the charge of missilia certaine new pieces of coyne to be cast ââroad among the people Acâordingly were there this day of the Spirit 's comming by one Sermon of Saint Peter's three thoâsand set at libertie that had beene captives before under Satan A largesse of new tââgues as it were missilia cast downe from heaven A generall pardon proâlaimed Act. 7.52 even for them that had been the betraiers murderers of the Sonne of GOD if they would come in That it was indeed a right day of Iubilee And this iâ the Summe of all The Division The parts as they lie are these 1 First of the Spirit 's being on CHRIST 2 Annointing Him 3 Sending Him These three 2. Then whereto He was so annointed and sent to preach the Gospell or glad tydings glad tydings or Gospell both are one and that even to the poore 3 Thirdly whereof the tydings is of an excellent Physitian a Physitian of the heart one that can cure a broken heart 4. Of these hearts 1 How they came broken first and there are three wayes heer set downe 1 By being captives 2 by being in a darke dungeon where their sight was even taken from them 3 By being there in yrons so as they were even bruised with them Three hable I thinke to breake any man's heart alive 2. Then how they came cured And that is by good newes Two proclamations for ãâã ãâã ãâã ãâã ãâã to proclaime is twise repeated 1 One conteining a particular remedie of those their three severall maladies 1 Of a partie one with a ransome or redemption for the captives 2 with an engine or toole to knock of their yrons 3 with the keyes of the prison to let them out And this to begin with Then to conclude with a second proclamation that makes up all of a yeare of Iubilee and so of restitution of them to their former forfeited estates by GOD 's accepting them to favour this acceptable time This is the Summe of CHRIST 's Commission heer read And indeed a briefe of His Offices all three 1 In preaching the glad newes of the Gospell of His Prophesie 2 In granting pardon and enlarging prisoners of His Kingdome 3 In proclaiming a Iubilee of His Priesthood for that the peculiar of the Priest's Office So all are in that pertaine to CHRIST And all that to IESVS too Who sheweth Himselfe IESVS in nothing so much as in being the Physitian of a broken contrite heart I. Of the Spirit 's being on Châist WE cannot better begin then with the Blessed Trinitie In the three first wordâ the three Persons reasonable cleare 1 The Spirit 2 He whose the Spirit Dâmini â He on whom the Spirit super Me. The Spirit that is the Holy Ghost He whose the Spirit GOD the Father He on whom the Spirit our SAVIOVR CHRIST He the super quem heer These three distinct 1 the Spirit from the 2 LORD whose the Spirit is the Spirit that was upon 3 from Him it was upon Yât all three in one joint concurrence to one and the fame worke the Iubilee of the Gospell âpon Me is CHRIST 's Person But His person onely according to one of His ãâã His humane The Spirit was not upon Him but as He was man These threâ 1 To be sent â to be annâinââd â to have a sâper cum favour of inferioritie all to the Sender Annointer Superior And so indeed for us He became lower than in ãâ¦ã not In the similitude of sinfull flesh had a Spirit to annoint Him Rom. 8.3 Phil. 2.7 In formâ ãâã âad a LORD to send Him about the message heere ãâ¦ã CHRIST suffer not in His honor we supply that the SPIRIT who ãâ¦ã to be Spiritus DOMINI is elsewhere said to be Spiritus CHRISTI ãâ¦ã The Spirit of the Father Mat. 10. And the Spirit of the c Gal. 4.6 Sonne a Rom. 8.9 b Matt. 10.20 both Gal. 4. The Spirit that sent Him heere sent by Him elsewhere d Ioh. 15.26 Whom I will send Ioh. 15. This setts Him upright againe As the one shewes Him to be Man so the othâr ãâã GOD. And as GOD He hath no Superior No LORD to owne Him ãâ¦ã to annoint Him ãâã I mistake not a kind of ynckling of thus much is even in the very words ãâ¦ã LORD in Esay is plurall and so more persons then one whose the Spirit iâ and from whom He proceeds And if you would know how many In Esay the wârda be two so not a single proceeding from one but a double from two as ãâã word is double Saint Basil saith it short ãâã ãâã ãâã ãâã ãâã As GOD He sends it as Man He receâves it Vpon Him as Man from Him as GOD. Of Him then as Man three things heere are said the Spirit 1 was upon Him 2. His annointing 2 ânnointed Him 3 sent Him But it is said the Spirit is upon Me because He hath âââointed me So as the annointing is set as the ãâã ãâã ãâã ãâã ãâã or cause why He was upon Him And then that His annointing as the cause is first in nature But it cannot be conceived
that such a thing there should come to passe an effusion of the Spiâit and that a strange one And this they would find it to be this Prophesie of the Spirit powred this day fulfilled in their eares Of which Text the speciall points be two 1 Of the Spirit 's powring The Division 2 Of the end whereto The first I reduce to these foure 1 The Thing 2 the Act 3 the Partie by whom â the Parties upon whom 1 De Spiritu meo is the thing 2 Effundam the act 3 Dicit Dominus the partie by whom 4 Super omnem carnem the parties upon whom it is powred Then the end whereto And in that foure more The last end of all in the last word of all salvabitur That is the very end and a blessed end if by any meanes we may attaine to it Then are there three other conducting to this Two maine ones and one accessorie but yet as necessarie as the other 2 Close to it in the end there is ãâã on the Name of the LORD He that calleth on the Name of the LORD shal be saved 3 And farthest from it at the beginning there is prophetabunt to call upon us to that end And my servants shall prophesie 4 And between both these there is a Meâârandum of the Great Day of the LORD Which is not from the matter neither nor more then needs For then at that day we shall stand most in need of saving if we perish then we perish for ever And the mention and memorie of that Day will make us not despise prophecying nor forget invocation but be both more attentive in hearing of prophesie and more devout in calling on the Name of the LORD So it may well go for a third conducting meanes to our salvation Now to bring this to the Day This it is said shal be in the last daies Which with Saint Peter heer and with Saint Paul Heb. 1.1 yea and with the Rabbins themselves are the dayes of the Messiah So of our Messiah CHRIST to us and of none other Of whose dayes this is the very last For having done his errand He was to goe up againe and to send His Spirit downe to doe His another âhile which is the worke of this day As his first then the taking of our flesh so his ãâã the giving of His Spirit the giving it abundantly which is the effundam heere It remaineth that we pray to Him who thus of His Spirit powred forth this day ãâã would vouchsafe on the same day to powre of it on us heer that we may so ãâ¦ã Feast the memorie of it and so heare the words of this prophesie as may be to His ãâã âcceptance and our owne saving in the great Day the Day of the LORD I. Of the Spirit 's powring De Spiritâ OF the thing powred first De Spiritu meo the Spirit of GOD. First of Him to give Him the honour of His owne Day The Spirit is of himself Author of life and heer is brought in as Author of prophesie They both are in the Nicene Creed 1 the Lord and Giver of life 2 and who spake by the Prophets Life and speech have but one instrument the spirit or breath both Of it these foure 1. Prophesie can come from no nature but rationall The Spirit then is natura rationalis And determinate it is distinct plainly heer two wayes 1 The Spirit from Him whose the Spirit is Him that sayes de Spiritu meo 2 That which is powred from Him that powreth it Fusus à Fusore Being then natura rationalis determinata He is a Person for a person is so defined 2. Secondly effusion is a plaine proceeding of that which is powred as spiration is so too in the very body of the word Spirit So a Person proceeding 3. Thirdly being a Person and yet being powred out He behoves to be GOD. No Person Angell or Spirit can be powred out can be so participate Not at all but not upon all flesh not dilated so farre GOD onely can be that So the Person the Proceeding the Deitie of the Holy Ghost all in these words And not a word of all this mine but thus deduced by Saint Ambrose and before him by Dydimus Alexandrinus Saint Hierom's Master 4. But fourthly you will marke It is not my Spirit but of my Spirit The whole Spirit flesh could not hold not all flesh And parts it hath none 1. Vnderstand then of my Spirit that is of the gifts and graces of the Spirit Beames of this light streames of this powring Other where others heer the gift of pâophâsie and tongues Luk. 4.18 The text of the last yeare 2. Which de Spiritu is also said to keep the difference between CHRIST and us Vpon Him the Spirit was The Spirit of GOD upon Me last yeare Vpon us not the Spirit but de Spiritu of my Spirit onely this year 2. The Act Effundam The next is the Act effundam In it foure more 1 The qualitie in that it is compared to a thing liquid fusil powred out This seemes not proper Powring is as it had been water He came in fire It would have been kindled rather then powred True but Saint Peter in proper termes makes his answer referr to their slaunder and that was that it was nothing but new wine a liquor Their objection being in a thing liquid his answer behoved to be accordingly And well it might so CHRIST had so expressed it Cap. 1. â both lately in His promise Ye shal be baptized with the Holy Ghost within few dayes And formerly under the termes of waters of life Ioh. VII where Saint Iohn's exposition is Ioh. 7.39 This He spake of the Spirit Not then given but to be given streight upon CHRIST 's glorifying which is now this very day The Holy Ghost then is not all fire And this qualitie falls well with the two graces of 1 prophesie and 2 invocation heer given 1 Prophesie Moses the great Prophet likened it to the dew falling upon the herbs Deut 32.2 or the raine powred on the grasse Deut. XXXII And that likening is so usuall as ãâã ãâã ãâã ãâã ãâã Moreh the word in Hebrew for raine is so for a Preacher too that it poseth the Translators which way to turne it and even in that very Chapter of Ioël whence this Text is taken â And invocation is so too a powring out of prayer and of the very heart in prayer Ver. 23. 3 And the third of the later Day may be taken in too Then there shal be a powring forth also of all the phialls of the wrath of GOD. 2. The qualitie then first the quantitie no lesse For powring is a signe of plentie ââândum not aspergam the first prerogative of this day For the Spirit had beene âiven before this time but never with such a largesse Sprinkled but not poured Never till now in that bounty that now This was reserved for Christ. For
when there was câusa 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. Effââdam 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 GHOâT run un-poured this yeare it may well become us to keepe in till we be poured and sent eny yeare And yet the Sâiâit 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 seâvants 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 ârout 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 Dâmino meo The Lord said to my Lord Which of these The later Domino meo My Lord Dâvid'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 tâe God-head dwelleth bodily marke that bodily Col. 2.9 Ioh. 1.16 And it was given to Him without meâsâre 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 âarties 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. â0 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 ãâã ãâã ãâã ãâã ãâã from without In us that is in our flesh they grow not neither they nor any good thing els And not onely ãâã ãâã ãâã ãâã ãâã from without but Saint Iames his ãâã ãâã ãâã ãâã ãâã 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 ãâã âââeath But no sub with some submitt neither head nor spirit to any Yet sâper Me said CHRIST last yeare and it may become any that became Him it maâ well become supâr carnem Super then must stand and be stood upon Confusion will come if it be not Sâper carnem super omnem carnem Vpon flesh and upon all flesh Not some one 2. Super omnem carnem not âewe'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 thân upon any other This is a second prerogative of this Day The first âffundam thât 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 flâsh 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. â6 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 seâvos meos in the next the XVIII And super servos meos is the qualifying of super omnem carnem Vâân all flesh that is all such as wil be my servants as will give in their names to that eâd as will call upon me Quicunque invocaverit so concludes Ioël As will beleeve and be âaptized 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 bât all the world sees whom they serve And by this much flesh is cutt of from omâem carnem But so with this qualifying upon all For any other I know not And this for the powring And now Vtquid âffusio haec To what end all this For it is not to be imagined II. The end whereto Salvâbitur 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 yoâr Sonnes c. The Spirit is given to many ends many middle âut one last and that last is in the last word salvabitur The End then of this powring is the salvation of mââkind 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 âhe Spirit by carnalizing it Not the flesh weigh downe the Spirit to earth hither ãâã 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 Invoâatioâ lâst 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 âo us âhe other invocation being our tongue to GOD â In the Spirit Both being ãâã of the Sâirit or breath Prophesie breathes it into us Prayer breathes it out again 3 In the pouring Both pourings after a sort that which
prophetabunt it is removed farther of To Invocaverit it is a degree neerer at least Nay the very next of all The Text shewes this in a sort but the thing it self more for when all comes to all when we are even at the last cast salvabitur or no salvabitur then as if there were some speciall vertue in invocaverit we are called upon to use a few words or signes to this end and so sent out of the world with invocaverit in our mouthes Dying we call up on men for it living we suffer them to neglect it It was not for nothing it stands so close it even touches salvation It is we see the very immediate act next before it And yet I would not leave you in any error concerning it To end this point shall invocaverit serve then needs there nothing but it no faith no life Saint Paul answers this home Rom. 10 14. 2. Tim. 2 19. He is direct X. Rom. How can they call upon Him unlesse they beleeve So invocation presupposeth faith And as peremptorie he is II Tim. II. Let every one that calleth on Nay that but nameth the name of the LORD depart from iniquitie so it presupposeth life too For if we incline to wickednesse in our hearts GOD will not heare us Psal. 66.18 No invocation that not truly so called a provocation rather But puât these two faith and recedit ab iniquitate to it and so who so calleth upon Him I will put him in good Sureties one Prophet and two Apostles both to assure him he shal be saved 4. Salvabitur And that is it we all desire to be saved Saved indefinitely Applie it to any dangers not in the Day of the LORD onely but even in his our Day For some terrible dayes we have even heer I will tell you of one The signes heer sett downe bring it to my mind A day we were saved from the Day of the Pouder-treason which may seen in a sort heere to be described blood and fire and the vapor of smoke a terrible day sure but nothing to the Day of the LORD From that we were saved but we all stand in danger we all need saving from this When this Day comes another manner of fire another manner of smoke That fire never burnt that smoke never rose but this fire shall burne and never be quenched this smoke shall not vanish but ascend for ever I say no more but in that in this in all Qui invocaverit salvus erit Invocation rightly used is the way to be safe Rev. 19.3 This then I commend to you And of all invocations that which King David doth commend most and betake himselfe to as the most effectuall and surest of all and that is Accipiam calicem salutaris et nomen DOMINI invocabo Psal. 116 1â To call on His Name with the Cup of Salvation taken in our hands No invocation to that That I may be bold to add which is all that can be added Quicunque calicem salutaris accipiens nomen DOMINI invocaverit salvus erit Another effundam yet this Why what vertue is there in the taking it to helpe invocation A double For whither we respect our sinnes they have a voice a cry an ascending cry in Scripture assigned them They invocate too they call for somwhat Even for some fâarefull judgement to be powred downe on us and I doubt our owne voices are not strong enough to be heard above theirs But bloud that also hath a voice specially innocent blood the bloud of Abel that cries loud in GOD 's eares but nothing so loud as the bloud whereof this cup of blessing is the communion the voice of it wil be heard above all the cry of it will drowne any cry els And as it cries higher so it differs in this that it cryes in a farre other key for far better things then that of Abel not for revenge but for remission of sinnes for that wherof it is self the price and purchase Heb. 12.24 for our salvation in that great and terrible Day of the LORD when nothing els will save us and when it will most import us when if we had the whole world to give we would give it for these foure syllables salvabitur shal be saved But it was not so much for sin David took this cup as to yeeld GOD thanks for all His benefits In that case also there is speciall vse of it and both fit us As the former of drowning of our sinn's crye so this also For to this end are we heer now mett to render publikely and in solemne manner our thanksgiving for His great favour this day vouchsafed vs in powring out His Spirit and with it His saving hâalth upon all flesh all that call upon Him then to take place when we shall have speciall use of it in the Great Day the Day of the LORD And very agreeable it is per hunc sanguinem pro hoc Spiritu for the powring out of this his Spirit to render Him thanks with the bloud that was powred out to procure it And this is our last effundam and a reall âffundam too For this effusion of both the one and the other and for the hope of our salvation the worke both of the one and of the other To the finall atteinment whereof by His holy word of prophesie by calling on His Name by this Sacrament of His bloud powred out and of His Spirit powred out with it He bring us c. A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XVI of May A. D. MDCXIX being WHIT-SVNDAY ACTS CHAP. X. VER XXXIV XXXV Aperiens autem PETRVSOS suum dixit In veritate comperi quia non est personarum acceptor DEVS Sed in omni gente qui timet Eum operatur justitiam acceptus est Illi Then PETER opened his mouth and sayd Of a truth J perceive that GOD is no accepter of persons But in every Nation he that feareth Him and worketh righteousnesse is accepted with Him I Forget not that we celebrate to day the Comming of the HOLY GHOST and I goe not from it You shall finde in the next Chapter at the fifteenth that to this Text belongeth a Comming of the Holy Ghost For at the uttering of these very words as Saint Peter began to speake them the Holy Ghost fell upon all that heard them It is indeed the second solemne comming of the Holy Ghost That in the second Chapter was the first and this the second that ever was Of which twaine this is the Comming that comes home to us and that two waies 1 One in respect of the Parties on whom 2 The other in respect of the Time when The Parties For those whom the Holy Ghost came on before were Gentiles indeed but yet Prâselytes that is halfe Iewes Out of every Nation under heaven Act. 2.5 Act. 8.27 but that came to Ierusalem to worship And the same was the
draw water Esa. 12.3 then to draw blood from Him But indeed to looke well into the matter they cannot be separate they are mixt either is in other There is a mixure of the bloud in the water there is so of the water in the blood we can minister no water without blood nor blood without water In baptisme we are washed with water That water is not without blood The blood serves instead of nitre He hath washed us from our sinnes in His blood Apoc. 1.5 washed They made their robes white in the blood of the Lamp Apoc. 7.14 No washing no whiting by water without blood And in the Eucharist we are made drinke of the blood of the New Testament but in that blood there is water for the blood of CHRIST purifieth us from our sinnes 1. Ioh. 1.7 Now to purifie is a vertue properly belonging to water which yet is in the blood and purifying referrs to spotts not to guilt properly So either is in other Therefore the conceit of separation let it alone for ever To take heed then of dreining CHRIST 's water from his blood or abstracting his blood from his water of bringing in the Restringent sola into either Every one of us for his owne part thus to doe But howsoever men frame phansies to themselves as frame they will doe what we can that our doctrine be looked to we are not to teach IESVS CHRIST but That IESVS CHRIST that thus came in both That our Divinitie then on the one side be not waterish without all heart or comfort presenting CHRIST in water onely to make feâre where none is Nor on the other that we frame not our selves a Sanguine Divinitie voyd of fâare quite and bring in CHRIST all in blood blood and nothing els with little water or none at all for feare of Ex nimiâ spe desperatio Faith as it justifieth saith Saint Paul there is blood So it purifieth the heart saith Saint Peter Gal. 3.8 Acts 15.9 Rom. 8.20 1. Ioh. 3.3 there is water Hope as it saveth saith Saint Paul blood So it cleanseth saith Saint Iohn water In vaine we flatter our selves if they doe the one and not the other Doe we make grace of none effect that we may not Gal. 2. vlt. Doe we make the Law of none effect by faith that we may not neiâher Rom. 3.10 not this day specially the Feast of the Law and Spirit both but rather establish it Apoc. 15.4 Best if it could be sett right the Song of Moses and of the Lamb it is the harmonie of heaven Rom. 15.34 1. Ioh. 2.1 Ioh. 5.14 If we teach Ne peccetis water To teach also blood Si quis autem peccaverit with Saint Iohn If we say Salvus factus es blood to say Noli ampliuâ peccare water withall with CHRIST himselfe This is that IESVS CHRIST and the true doctrine of Him neither diluta and so evill for the heart nor tentans caput and so fuming up to the head Neither Scammoniate tormenting the conscience nor yet Opiate stupifying it and making it senselesse And so much for CHRIST 's double comming II. The Spirits paât Well when CHRIST is come and thus come may we be gone have we done Done we are yet in the middst of the verse before we make an end of it it must be Whitsontide The Spirit is to come too So a new qui venit that comes in both those and comes in the Spirit besides And a new non solùm not in water and blood onely but in the Spirit withall Not that CHRIST said not truly Consummmatum est that he hath not done all Yes Ioh. 19.30 to doe that was to be done CHRIST was enough needs no supplie The Spirit comes not â His witnesse to doe comes but to testifie That inter alia is one of his Offices a A witnesse there is to be And a Witnesse is requisite There is no matter of weight with us if it be sped authentically especially a Testament but it is with a Teste And GOD doth none of His great workes but so of which this Comming is one even the greatest of all Neither of his Testaments Acts 14.17 without one As GOD in nature left not himselfe without witnesse saith the Apostle So neither CHRIST in Grace As then in the Old Testament Esay 8.20 Ad Legem testimonium saith Esay 8. So in the New Ad Evangelium testimonium to the Gospell to CHRIST and the testimonie calls Saint Iohn heere CHRIST also to have his Teste We to call for it and if it be called for of us to be hable to shew it A witnesse there needeth then and a witnesse there is One nay three b A witnesse there is nay three Deut. 17.6 In ore duorum that is in every matter nothing without two at least But in this so maine so high a matter God would enlarge the number have it in ore trium have it full no fewer then three three to His part three to ours At the ordering of it in heaven âhree there were the 1 Father the 2 Word and 3 the Spirit that the whole Trinitie might be aequally interessed in the accomplishment of the worke of our salvation and it passe through all their hands And at the speeding it in earth three more 1 The Spiâit and 2 Water and 3 Bloud to answere them that all might goe by a Trinitie that Holy Holy Holy might be thrise repeated The truth heerin answereth to the type For under the Law nothing was held perfectly hallowed till it passed three the 1 cleansing watâr first the 2 sprincling of bloud second 3 and last that the holy oyle were upon it too the Holy oyle the Holy Ghost's type but when eny thing annointed with all three then had it his perfect halydome then it was holy indeed And even so passe we through three hands all 1 God's as men Water notes the Creation the heavens are of water and if they the rest God's âs men 2 Christ's as Christen men Bloud notes the redemption 3 And the Spirit 's as Spirituall men which perteines to all If any be Spirituall he knowes this Gal. 6.1 Iud. 19. and you tâat be Spiâituall doe this saith the Apostle For Christians that be animales Sâiâitum non habentes Saint Iude tells us there is no great reckoning to be made of them To let the other goe The Spiâit is a witnesse to IESVS CHRIST c Thâ Sâiâit a ãâã 1 ãâ¦ã that came in water and bloud Witnesse to IESVS CHRIST that came Witnesse to His water and blood He came in In a witnesse it is required He be Tâââis idoneus will you see quà m idoneus how apt how every way agreeing The Sâirit and Iesus agree Iesus was conceived by the Spirit The Spirit and Christ agree in the word Christ is the Spirit For CHRIST is annointed Annointed with what â To the waââr and ãâã He câme in
Gân 1.2 Lâvit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the cââefe witnâssâ It is the Spirit that beareth witnâsse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâes but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in âarth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâareth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum âal 4.9 Ioh. 6. â3 Not the bloud without the Spirit no more then the flâsh without the Spirit non prodest quicquam as said He whose the flâsh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâit to move it and make it runâe it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâe as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concârne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câr 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâe we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â 8 2 Tim. 4.1 1. Cor. 1â 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note
us to the shadow of death It is not GOD. No more then He can be tempted no more can he tempt any If we finde any change the apud is with us not Him ãâã 39.6 we change He is unchanged Man walks in a vaine shadow His waies are the truth He cannot denie himselfe Every evill the more perfectly evill it is the more it is from below Either rises ãâã the steame of our nature corrupted or yet lower ascends as a grosse smoke ãâã the bottom lesse pitt from the Prince of darkenesse as full of varying and turâââg into all shapes and shadowes as GOD is farre from both who is uniforme and constant in all his courses Shall we now cast up all into one summe the errors by them and the verities by themâelves and oppose each to each The first error to be all for having never speak of it The veritie that all is giving or gifts to be for it The second error to think great matters onely are given the meaner we have of our selves The veritie Perfect as well as good and good as perfect they be given both The third error to thinke they are from us not elswhere from others The veritie they are ãâã ãâã ãâã ãâã ãâã they grow not in us we spinn them not out of our selves The fourth error they be from below we gather them heer The veritie they be from ãâã ãâã ãâã ãâã ãâã that is above not heer beneath The fifth error to think that from thence they fall promiscuè catch who catch may hap-hazard The veritie they fall not by chance they descend by providence and that regularly The sixt error they descend then from the starres or planets The veritie not from them or either of them but from the Father of them The seventh and last errour to think that by turnes He sends one while good otherwhile bad and so varies and changes The veritie He doth neither The lights may varie He is invariable they may change He is vnchangeable constant alwayes and like Himselfe Now our lessons from these 1. And is it thus And are they given Then quid gloriaris The Duetâ let us have no boasting Are they given why forgett you the Giver Let him be had in memorie He is worthy so to be had 2. Be the giving as well as the gift and the good as the perfect of gift both Then acknowledge it in both take the one as a pledge make the one as a stepp to the other 3. Are they from somwhere els not from our selves Learne then to say and to say with feeling Non nobis Domine quia non à nobis Psal. 115.1 4. Are they from on high Look not down to the ground then as swine to the acârnes they find lying there and never once up to the tree they came from Look up the very frame of our body gives that way It is nature's check to us to have our head beare upward and our heart grovell below 5. Do they descend Ascribe them then to purpose not to time or chance No Table to fortune saith the Prophet âsa 65.11 Ier 10 2. 6. Are they from the Father of lights Then never go to the children A signis coeli nolite timere Neither feare nor hope for anything from any light of them all 7. Are His gifts without repentance Varies He not Whom He loves Rom. 11.29 Ioh. 13.1 doth He love to the ãâã Let our service be so too nor wavering O that we changed from Him no more then He from us Not from the light of grace to the shadow of sinne as we do fâll often But above all that which is ex totâ substantiâ that if we find any want of any giving or gift good or perfect this Text gives us light whither to looke to whom to repair for them To the Father of lights And even so let us doe Ad Patrem luminum cum primo lumine Let the light every day so soone as we see it put us in mind to gett us to the Father of lights Ascendat oratio descendet miseratio let our prayer go up to Him that His grace may come ââme to us so to lighten us in our wayes and workes that we may in the end ãâã to dwell with Him in the light which is ãâã ãâã ãâã ãâã ãâã light whereof there is âo even-tide the Sunne whereof never setts nor knowes tropique the onely thing we ââsse and wish for in our lights heer primum ante omnia But if we sue for any chiefly for the best the most perfect gift of all which ãâã day descended and was given This day was and any day may be but chiefly thiâ âay wil be given to any that will desire Luke 11.13 as our Saviour promiseth Luke XI and wilbâ ãâã good as His word Within us there is no Spirit but our owne and that lusts after envie Iam. 4.5 and other things as bad from beneath it cannot be had It is donum coeleste Simon if he would give never so largely for it cannot obtaine it It descended ad oculum this day it was seene to descend and so will Which descents from on high from the Father of lights there in the tongues of light light on us to giue us knowledge a gift proportioned to light and to give us comfort a gift proportioned to light By faith to lighten By grace to stablish our hearts A SERMON Prepared to be Preached on VVHIT-SVNDAY A. D. MDCXXII I. COR. CHAP. XII Divisiones verò gratiarum c. VER 4. Now there are * Or Divisions Diversities of Gifts but the same SPIRIT 5. And there are Diversities of administrations but the same LORD 6. And there are Diversities of operations but GOD is the same which worketh all in all 7. But the manifestation of the SPIRIT is given to every man to profit withall A TEXT readd at this Feast of the Churche's owne choise who I will ever presume best knoweth what Text will best fitt every Feast and so this It beginnes you see and it ends in the Spirit whose proper Feast this is The Spirit is in the first verse and againe the Spirit is in the last first and last heere we finde him And if we will looke well into it we shall in effect finde that which happened this Day though in other termes Heere have you in this Text gifts as it might be the tongues which came from heaven this Day For what were those tongues but gifts And heere have âou againe divisions as it might be clefts in the tongues For what is to cleave but to divide And if you lacke fire heere have you in the last verse manifestation which is by light For the use of light is to make manifest So have you the HOLY GHOST in cloven tongues of fire in some more generall termes the gifts the tongâes the division the câeft the manifestation the fire Those gifts first divided then made manifest and that by
prosper and all the world be the better We have done with conjunctìm and seriatìm and now we fall to seorsim to the severall ââvisions And first to the Spirit 's that is the gifts and the nature of ãâã The word is ãâã ãâã ãâã ãâã ãâã It is a word of the Christian style 3. Of each severally 1. ãâã ãâã ãâã ãâã ãâã The Gifts you shall not read it in aây Heathen Author We turne it Gifts Gifts is somwhat too short ãâã ãâã ãâã ãâã ãâã is âore then a gift But first a gift it is It is not enough with us Christians that a ââing be had with the Heathen man it is he cares for no more he calls it ãâã ãâã ãâã ãâã ãâã Sâre he is he hath it and that is all he lookes after The Christian adds further ãâã he hath it hath it not of himselfe spinns not his threed as the Spider doth out ãâã himselfe but hath it of another and hath it of gift It is given him Vnicuique ãâã it is the XI verse To every one is given So in stead of Aristotle's ãâã ãâã ãâã ãâã ãâã ãâã habite he putts Saint Iame's word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã it is a gift Iam. 1.17 with ãâã And how a gift Not do ut des gave him as good a thing for it Free gifts and so was ãâã worthie of it No but of free gift And so to Saint Iames his word ãâã ãâã ãâã ãâã ãâã which ãâã more but a gift he adds Saint Paul's heer ãâã ãâã ãâã ãâã ãâã wherein there is ãâã ãâã ãâã ãâã ãâã that is grace and so a grace-gift or gift of grace This word the pride of our nature digests ãâã ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã touch neer Nature is easily puft or blowne up but ãâã ãâã ãâã ãâã ãâã ãâã prick in it for the bladder of our pride as if either of our selves we had it and ãâã it not or received it but it was because we earn'd it No Mat. 10.8 it is gratis ãâã on our part and gratis data on His freely given of Him freely received by us ãâ¦ã ãâã ãâã ãâã ãâã ãâã right ãâã given by Him Who is that The Spirit The naturall man feeles Give by the Spirit he ãâã soule and that is all the Spirit he takes notice of and is therefore called ãâ¦ã that is nothing but soule that is all his Spirit Iude 19. The Christian takes ãâã of another Spirit that is not his owne that is GOD 's Spirit the Holy ãâã and that he iâ beholden to Him who is one and the same Spirit Els so many ãâã many spirits But this is but one and the same Spirit Ver. 11. ãâã one and the same Spârit makes also against Paganisme For they had nine ãâã and three Gracâs and I wot not how many Gods and Goddesses besides We goe bât to one All ours come from one from the same Spirit All our multitude is from Vnitie All our diversitie is from identitie All our divisions from integritie from one and the same entire Spirit A free gift from the free Spirit a gift of grace from the Spirit of grace So from GOD not from our selves for CHRIST not for our selves by the Spirit not by âither our nature or industrie not alone For without the Spirit all our natuââ ând industrie will vanish and nought come of them Thus it stands The Heathen man thankes his owne wit and study for his learning and we seeâ do them not But this we say When all is done with all our parts naturall and all our ãâã habituall if the Holy Ghost come not with His graces spirituall no good will come of them Therefore we to seeke after spirituall gifts and ãâã ãâã ãâã ãâã ãâã it is the Apostle's word zealously to seeke them 1 Cor. 14.1 For though the Spirit give yet we must sue and pray for them Zacharie makes but one Spirit of these two Zach. 12.10 1 Grace and 2 Prayer Prayer as the breathing out Grace as the drawing in Both make but one breathing To pray then and more then to pray to stirre them up the word is ãâã ãâã ãâã ãâã ãâã to blow them and make them burne as is used to be done to fire and as is to be done to the fierie tongues of this day Els you will have but a blaze of them and all els but cinders cold and comfortlesse geere God knowes But so all are to be suiters and to labour to have a part in this dealing By way of Division From the Spirit then they come but by way of division Not so as some all some never a whit but by way of division The nature whereof is neither all gifts to one Verse 7. nor one gift to all But as it followes ãâã ãâã ãâã ãâã ãâã vnicuique to each some neither donum hominibus one gift to all men nor dona homini all gifts to one man but dona hominibus gifts to men Every one his part of the divident For such is the law of dividing Which division is of two sorts 1 either of the thing it selfe in kind 2 or of the measure 1. The kind In kind which the Apostle speaks of in the seventh Chapter and seventh verse To every one is given his speciall and proper gift to one in this kind to another in that GOD so tempering As the naturall body that in it the eye should not have the gift to goâ but to see and the foot not to see but to goe And as the great body of the world In it Hirâm's country should yield excellent timber and stone and Salomon's Country 1. King â 2.11 good wheat and oyle which is the ground of all commerce So the spirituall body that in it Paul should be deepe learned Apollo should be of better speech one need another one supplie the need of another ones abundance the other 's want In measure But division is not of the kind onely but of the measure also Diverse measures there be in one and the same kind Every one saith the Apostle Ephes. 4.7 according not to the gift but to the measure of the gift of CHRIST For to some gave He talents saith Saint Matthew Matt. 2â 15.1â Luk. 19.13 To some but pounds saith Saint Luke Great odds And of either to one gave He five to another three to a third but one in a different degree sensibly To each his portion in a proportion His Ghomer the law calls it the Gospell his demensum And remember this well For not only the kind will come to be considered but the measure too when we come to see who be in and who be out at the Spirit 's division And so much for the Spirit If we have done with the gifts we come to the places For where the Spirit ends CHRIST beginnes â The Places or calling So as if no gift stay heere
of their division love to be busy to be dealing with any bodies worke save their oâne Which is lightly the busie-bodies occupation condemned by the Apostle not ãâã men only 2. Thess. 3. but even in the other sex too 1. Tim. 5. 2. Thess. 3.11 1. Tim. 5.13 For they also will be medling ãâã ãâã ãâã ãâã ãâã is of both genders I âold you before the callings were founded upon order and to keepe them so have theiâ ãâã ãâã ãâã ãâã ãâã limitts or bounds And they do all ãâã ãâã ãâã ãâã ãâã walke out of order disorderly break the pales and over they go that leaving their owne become as S. Peters word is ãâã ãâã ãâã ãâã ãâã Bishops of other mens Dioceses Do no good in their own spend their time in finding fault with others A thing not to be endured in any body 1. Pet. 4.15 Take the naturall body for example wherein the Spirit bloud choler and other huâore are to keepe and containe themselves to hold every one in his owne proper âââsell as bloud in the veynes choler in the gall And if once they be out of tâeâ The bloud out of the veyne makes an Aposteme the choler out of the gall ãâã a Iaundise all over the body Beleeve it this is an evill sicknesse under the ãâã that the division of workes is not kept more strictly They are divided ãâã to the callings Every worke is not for every calling For then what needs any ãâã But as the calling is so are the works to be every one to intend his owne ãâ¦ã it is presumed his skill lyes and not to busie himselfe with others For that ãâ¦ã And these are the three errors about operations It will not be amisse if we looke yet a little further into this word For it is ãâã ãâã ãâã ãâã ãâã which is more then ãâã ãâã ãâã ãâã ãâã For ãâã ãâã ãâã ãâã ãâã is not every worke it is an in-wrought worke A worke wrought by us so as in âs also And both it may be For ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã take not away one the other So then by our selves as by some other beside our selves and that is GOD who is said heere to worke all in all All in all If we take it at the vttermost extent it will reach then we must be well aware to sever the defect or deformitie of the worke from the worke it selfe as well we may ãâã Moving is the worke halting is the deformitie Moving that comes from the soââe is wrought by it halting the deformitie not from the soule whence the moving comes but that is caused by the crookednesse of the leg So is the evill of the worke The defect from us the worke from GOD and that His. But of all our good all our well wrought workes of them we say not onely Sine Me nihil potestis facere Io. 15.5 We can doe none of them without Him But further we say with the Prophet Domine omnia opera nostra operatus es in nobis In them He doth not only co-operate with us from without Esay 26.12 but even from within as I may say in-operate them in us Heb. 13.21 ãâã ãâã ãâã ãâã ãâã working in you Then if there goe another Workeman to them besides our selves we are not to take them wholy to our selves But if that other Workeman be GOD we will allow Him for the principall Workman at the least That upon the whole matter if our habilitie be but of gift if our calling be but a service if our very worke but ãâã ãâã ãâã ãâã ãâã a thing wrought in us cecidit Babylon pride falls to the ground these three have layd it flat But besides this there are three points more in ãâã ãâã ãâã ãâã ãâã I will touch them first 1. In us they are said to be wrought to shew our workes should not be skrewed from us wound out of us with some wrinch from without without which nothing would come from us by our will if we could otherwise choose ãâã ãâã ãâã ãâã ãâã these properly But ãâã ãâã ãâã ãâã ãâã from within hath the principium motus there and thence And so are naturall and kindly workes 2. Next from within To shew they are not taken-on-works done in hypocrisie So the outside faire what is within it skills not But that there be truth in the inward parts Psal 51.6 that there it be wrought and that thence it come 3. And last if it be an ãâã ãâã ãâã ãâã ãâã it hath an energie that is a worke-manship such as that the gift appeares in it For energie implies it is not done vtcunque but workmanlike done Els there is an aërgie but no energie in it And even the very word of division comes to as much Dividing implies skill to hitt the joynt right For that is to divide To cut at adventure quite beside the joynt it skills not where through skin and bones and all that is to choppe and mangle and not to divide Divisâon hath art ever And this for GOD 's division the division of workes And so now you have all three We have sett downe the order Will you now reflect upon it a little and see the variation of the compasse and see how these divisions are all put out of order and who be in and who be out at every one of them First whereas the gift and the calling are and so are to be Relatives neither without the other There are men of no gifts to speake of that may seeme to have come too late or to have beene away quite at the first of the Spirit 's dealing No share they have of it yet what do they Fairely stride over the gifts never care for them and step into the calling over the gifts and so over the Holy Ghost's head Where they should beginne with the gift the first thing they beginne with is to get them a good place Let the gift come after if it will or if it doe not it skills not greatly They are well they lye soaking in the broth in the meane time This neglect of the gift in effect is a plaine contempt of the Spirit as if there were no great need of the Holy Ghost Thus it should be As one speeds at the first division so he should at the second If no grace from the Spirit no place with CHRIST If some one but a meane one let his place be according He with the two mites not in the place of him with the ãâ¦ã or as one well exprest it not little-learned Aurelius Bishop of great ãâã and great-learned Saint Augustine Bishop of little Hippo. This is a tresââââ sure against the first division which respecteth not onely the gifts in specie ãâã in measure too Proportion the places to the proportion of the gifts which proporââââ we know is both waies broken whether a low gift have a high place or a rich ãâã be let lie in a poore
more the same laetabitur the same exultabit still So we all wish it may I. The survey DOmine laetabitur We begin with joy Auspicatum principium a faire front onward a luckie beginning 1. The Ioy. In joy and that not single but three in one a triplicitie of it We wil but touch at it now We shall come to it againe yer we end Begin and end with joy to day So may we begin and so end ever In this triplicitie two words there be to expresse this joy 1 laetabitur and 2 exultabit and one to give it the sise or measure 3 vehementer 1. Laetabitur ãâã ãâã ãâã ãâã ãâã The two former 1 laetabitur and 2 exultabit are as it were the body and soule of joy The first laetabitur the soule For the nature of that word and the use noteth ioy within ioy of the bosome say the Heathen ioy of the Spirit the Scripture And my Spirit hath reioyced Luke 1.47 There in the Spirit is the fountaine of true ioy If there it be not how well soever the countenance counterfeit it it is but counterfeit for all that And no ioy right if we cannot say the two first words Domine laetabitur to GOD and we cannot say them to Him if there it be not within 2. Exultabit There then to begin but not there to end Laetabitur is not all Exultabit is called for too Which is nothing but an outlet or overflowing of the inward ioy into the outward man Psal. 84 2. of the heart into the flesh My heart and my flesh shall reioyce Not one without the other Ioy to be seen and read in the forehead the ioy of the countenance Ver. 6. Psal. 118.15 To sound forth and be heard from the lipps the voice of ioy and gladnâsse This doth exultabit add There is the bodie and soule of ioy now 3. Vâhemââter ãâã ãâã ãâã ãâã ãâã But it is not every meane degree will content in these Not any glad but exceeding glad The Hebrew is O quam O Lord how wonderfull is thy name saith the VIII Psalme ver I. So heer O Lord how ioyfull and glad shall he be The meaning is so very glad as he cannot well tell how to expresse it Els asking the question why doth he not answer it But that he cannot But that he hath never a Tam for this quà m But is even faigne to leave it to be conceived by us So doe we But ãâã ãâã ãâã ãâã ãâã vehementer exceeding it must be So say the translations all Thus have you a briefe of the triplicitie of ioy 1 Ioy within 2 Iubilee without âoth mensurâ supereffluente And which is somewhat strange these not onely permittâd but even ãâã given in charge shall reioice shall be glad a necessitie layd on him but Luc. 6.38 âââessed necessitie to be bound to that our nature and we in all our libertie so well ãâã and like of And now to the causes For exceeding Ioy 2. The causes of it Eccles. 7.8 without a cause somwhat suâtable is but exceeding folly but as the crackling of thornes under a pott great âoise but no great cause for all is but a whinbush If there be an exceeding in the ãâã there would be an exalting in the strength If excesse in that no defect in the groând We take measure still of one of these by the other Have we then a good ground That have we foure for failing every of tâem suitable in each respect For a triplicitie in either of them The ground of all the first is Salvation or being saved and that The Cause 1 Salvation or being saved Salus is ground sufficient For who doth not rejoice is not glad exceeding glad that is so saved But specially wich was David's case heer saved from a sodeine and a secret mischiefe imagined against him There is no ioy when all is done to the ioy of one so saved Be it who it will even unus de minimis hijs eny eny one of the meanest Salus Râgia But the person adds a great weight to the ioy that it is Rex in salute Salus Regia a Salvation royall for the saving of a King For He by the Scripture's own valuation is sett at tenn thousand There be tenn thousand Salvations in one when a King is saved That as Rex is the person above all So Salus Regis 2. Sam. 18.3 is the Sovereigne Salvation of all 2 Saving by strength Saved then And secondly how In virtute Saved by strength For though it be good being saved by what meanes we can Yet if we might be at our choise we had rather have it by meanes of strength rather so then by craft or by running away For that is not in virtute Salus in virtute is ever the best saving And a King if he have his right would be saved no other way Not by slight or by flight but in virtute Rex So have you two Virtus and Salus strength and salvation Note them well for not virtus without salus nor salus without virtus neither without other is full nor both without Tua Domine In virtute is well so it have in salute after it For Virtus in salute no not in strength is there mattâr of joy every way considered No not in God's strength No ioy in virtute Dei ãâã it have not an in salute behind it They in the latter part of the Psalme found GOD'S strength but smally to their ioy This makes it up that it is not onely virreâ strength but virtus ad salutem strength to save Strength not Ver. 8. as to the King's eâemies to smite them downe and plague them But strength as to David himselfe to ãâã and deliver him Strength is indifferent to both but in salute following it Psal. 89.23 determines it to the ioyfull side Now then turne it the other way For as in virtute if it end with in salute Salus in virtute is iust cause of joy So vice versa In salute if it goe with an in virtute makes the ãâã yet more ioyfull I meane that as it is virtus in salute strength to save might ãâã deliver So it is salus in virtute a strong salvation a mightie deliverance No petie common one but a strong and mightie one This reciprocation sets it higher yet Psal. 68 28. that not onely strength set forth but strength to save protect and preserve Nor that neither quovis modo but mightily to save strongly to protect strangely to ãâã So as the Salvation may justly be sayd Tua Domine GOD'S owne saving For yet we are not where we would be It is much to the matter of Ioy 3 By God's strength Tua Domine whose ãâã strength is from whom the salvation who the partie For not undecunque ãâã quovis yields full ioy not by every one hand over head The better the partie
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 daââ of that spirit is expired When the Sonne of man is come the spirit of âlâas 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 ãâ¦ã âne end hath but one office came not to the other and this would be ãâã The Cardinall beginnes his booke to the Pope Duplex Petri officium Pascere âccîdere CHRIST had but one to feed to save Another there is Ioh 8.44 was ãâã ab initio But if Saint Peter have gotten two offices he hath one more then âHRIST 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 ãâã âenie 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 ãâ¦ã it by fire say Iames and Iohn here Domine si percatimus gladio saith S. Peter Chap. 22 49. ãâã in a greater quarrell farre then this when they layd hands on Him to carrie Him to Hâs 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 âeither 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 ââve 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 ãâã 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 ãâã 1 of Penance and of the 2 Altar and what should I say resolved flatt ãâã Christ in the very same point and did not as He cast water but putt oyle to ãâã ââame Can these be the Societie of IESVS and the spirits blow two contrarie waies and ãâã commings be to two contrarie ends His not to destroy theirs to destroy His to ââbuke theirs to allow of such motives ãâã know what spirit they be of looke what manner of spirits they make choise ãâã 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