humilitie The messenger of Sathan that was sent the Apostle to buffet him was of this nature and to no other end sent but to prevent this maladie In a word CHRIST must withdraw no remedie that we may grow humble and being humble the HOLY GHOST may come for He commeth to none Esay 57.15 1. Pet. 5.5 rests on none giveth grace to none but the humble So we see CHRIST may be and is even according to His spirituall presence withdrawne from some persons and for their good Christus abit ut Paracletus veniat and that many waies meet it is Psal. 108.6 it so should be This makes us say Go LORD Sett up thy selfe above the heavens and thy glory over all the earth III. Of Mitâ—am Eum â— Eum the Person If He goe not the HOLY GHOST will not come But if CHRIST goe will He come shall we not be left to the wide world without both will the Comforter come He will for CHRIST will not faile but send Him If He take His body from our eyes He will send His Spirit into our hearts But sent He shall be heere is mittam Eum And so He did CHRIST sent Him and He came and in memorie of this Veniet mittam hold we this Day He did to them but will He also to us He will And shall we see fiery tongues That is not Christ's promise to send fierie tongues but Illum Him the Comforter And comfort it is we seeke It is not the tongues or fire we care for or will doe us good We conceive I trust after two manners He came as this day 1 One visible in tongues of fire that sat upon their heads 2 The other invisible by inward graces whereby He possessed their hearts The former was but for ceremonie at first the other is it the reall matter Illum Him And Him this day as well as that this day and ever He will not faile to send Alwaies we are to thinke His promise and his prayer were not for these onely but for all that should beleeve on Him by their word to the world's end Now this last point these two 1 mittam 2 Illum we are specially to looke to 1 Illum that â— Spâ—ritus sanctuâ— CHRIST is gone once for all We have no hold now but of this promise I will send Him That we take heed we forgoe not Him and lose our part in the promise too A great part of the world is sure in this case Christ is gone and the Comforter is not sent Not this for I speake not of the world's comfort the rich man's Luk. 16. qui habebat hîc consolationem who had his comfort heere in good fare and braverie â—uc 16.25 and all manner delights of the flesh flesh-comforts but this heere is Paracletus qui est Spiritus And because all Religions promise a Spirituall comfort it is said further Paracletus qui est Spiritus veritatis No Spirit of error but the Spirit of truth 2. 〈◊〉 And because all Christians though counterfeite claime an interest in Spiritus veritatis yet further it is added Paracletus qui est Spiritus sanctus He is no uncleane Spirit but one sanctifying and leading us into an holy and cleane life This is the true Comforter and none other that Christ promiseth to send Christ will send Him But that we mistake him not not unlesse we call for Him and be ready to entertaine Him For cletus is in Paracletus Of which let me tell you these three things It is the chiefe word of the Text and chiefe thing of the Feast It is translated Comforter that translation is but ad homines for their turne to whom he speakes for as their case was they needed that office of His most But the true force of the word Paracletus is Advocatus not the Nowne but the Participle one called to sent for invited to come upon what occasion or for what end soever it be For what end soever it be the person sent for is Paracletus properly pro eâ— vice for that time and turne Advocatus But because the spirit of the world ruleth in this world the worldly affaires come thickest our affections in that kinde so many and oft it is come to passe that the Lawyer hath carried away the name of Advocatus from the rest and they growen to be the Paracleti of this world called for even from the Prince to the Peazant and consulted with none so often The Physitian he hath his time and turne of advocation to be a Paracletus too but nothing so oft as for Barnabas which is interpreted the sonne of consolation never Act. 4 3â— till both Zenas the Lawyer and Luke the Physitian have given us over never called for but when it is too late But first from mittam Paracletum this we have Mittam Christ will send 1. Our dueâ—y to câ—ll for Him for Comfort but Paracletum if you send for Him Veniet come He will but not come unlesse called nor sent but sent for If we call him veniet He will come if we send for Him He will send Him That is our duty but what is our practise We misse in this first we call not for Him We finde no time for Him He is faine to call for us to ring a bell for us to send about to get us and then are we Advocati not He. When we send for Him He is Paracletus when He for us then we are and not He if we be that if we be Advocati and not rather avocati every trifling occasion being enough to call us away Thus we stumble at the very threshold and doe we yet mervaile if CHRIST send him not nor He come Men are sent for for some end and diverse are the ends thereafter as our need is 2. For counseile We send not for them onely when we are in heavÃnesse to comfort us but when we are in doubt to resolve us which is the second signification and so Paracletus is turned advocate or counselor 1. Ioh. 2.1 And the Holy Ghost looketh to be sent for for both for counseile as well as for consolation for both he is good for both Yea many are his uses and therefore he thinketh much to be sent for but for one as if He were good for nothing els If we be in doubt He is hable to resolve us if perplexed to advise and to guide if we know not how to frame our petition for us If we know not to teach if we forget to remember us And not onely one use as we phansie if we be out of heart to comfort us And because his uses be many his types are so a Io. 3.5 Water sometimes sometimes b Act. 2.3 fire One while c Io 3.8 winde one while d Io. 2.20 ointment and according to our severall wants we to send to him for fire to warme for winde to coole for water to clense us for oyle to
one would thinke for that Feast and that now it comes out of season Not a whit It is Christ that speaketh and he never speaketh but in season never but to the purpose never but on the right Day A brother-hood we graunt was begunne then at Christmas by His birth as upon that Day for lo then was He borne But so was he now also at Easter borne then too and after a better manner borne His resurrection was a second birth Easter a second Christmasse Hodiè genui te as true of this day as of that The Church appointeth for the first Psalme this day the second Psalme Psal 2.7 the Psalme of hodiè genui te The Apostle saith expresly Act. 13.33 When He rose from the dead then was hodiè genui te fulfilled in Him verified of him Then he was primogenitus a mortuis God's first begotten from the dead And upon this latter birth doth the brother hood of this day depend Col. 1.18 There was then a new begetting this day And if a new begetting a new Paternitie and fraternitie both By the hodiè genui te of Christmasse how soone He was borne of the Virgin 's wombe He became our brother sinne except subject to all our infirmities so to mortalitie and even to death it selfe And by death that brotherhood had beene dissolved but for this daye 's rising By the hodiè genui te of Easter as soone as he was borne againe of the wombe of the grave he beginns a new brotherhood founds a new fraternitie streight adopts us we see anew againe by his fraetres meos and thereby He that was primogenitus à mortuis becomes primogenitus inter multos fratres when the first begotten from the dead then the first begotten in this respect Rom. 8.29 among many brethren Before he was ours now we are His. That was by the mother's side so he ours This is by patrem vestrum the father's side So we His. But halfe-brothers before Never of whole blood till now Now by Father and Mother both Fratres germani Fratres fratâ—rrimi we cannot be more To shutt all up in a word that of Christmasse was the fraternity rising out of Deum meum Deum vestrum So then brethren This of Easter adopting us to His Father was the fraternitie of Patrem meum Patrem vestrum So brethren now This daye 's is the better birth the better brother-hoood by farr the fore-wheeles are the lesse the hinder the larger ever For first that of ours was when he was mortall But his adoption he deferred he would not make it while he was mortall reserved it till he was risen againe and was even upon his ascending and then he made it So mortall he was when he ours But now when we his he is immortall and we brethren to him in that state the state of immortalitie Brethren before but not to ascendo now to ascendo and all Death was in danger to have dissolved that But death hath now no power on him or on this this shall never be in danger of being dissolved any more That without this is nothing But we shall not need to stand in termes of comparison since then it was but one of these now it is both His Father is now become Our Father to make us joynt-heires with Him of his heavenly Kingdome His GOD likewise become our God to make us partakers with them both of the Divine Nature Patrem meum and Patrem vestrum Deum meum and Deum vestrum runne both merrily togither and ascendo upon them both Whereof I meane of the partaking of his divine nature to give us full and perfect assurance as he tooke our flâ—sh and became our brother flesh of our flesh then so he gives us his flesh that we may become his brethren flesh of his flesh now And gives it us now upon this day the veâ—y day of our Adoption into this fraternitie By taking our flesh so begoon His By giving His flesh so begins ours For requisite it was that since we draw our death from the first Adam by partaking his substance semblably and in like sort we should partake the substance of the Second Adam that so we might draw our life from Him Should be ingrafted into Him as the branches into the vine that we might receive His sapp which is his Similitude Should be flesh of his flesh not he of ours as before but we of his now that we might be vegetate with his Spirit even with his Divine Spirit For now in Him the Spirits are so vnited as partake one and partake the other withall And it hath beene and it is therefore an ordinance in the Church for ever that as upon this day at the returning of it continually his flesh and blood should be in Sacrament exhibited to us As to make a yearely solemne renewing of this fraternitie so likewise to seale to us the fruit of it our rising and not rising onely but so rising as ascendo goe withall A badge of the one a pledge of the other For which cause as it is called the living bread for that it shall restore us to life and raise us up in the last day So is it also the bread that came downe from heaven came downe from theâ—ce to make us goe up thither and in the strength of it to ascend into God's holy bill and there rest with Him in his tabernacle for ever That so the truth of the Feast and of the Text both may be fulfilled in us everlastingly with GOD Patrem vestrum our Father and with CHRIST fratres meos our Brother and with the Blessed Spirit the Love of them both one to the other and of them both to us A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XIII of Aprill A. D. MDCXXIII being EASTER DAY ESAI CHAP. LXIII VER I. II. III. Quis est Iste qui venit de EDOM c Who is this that commeth from EDOM with redd garments from BOZRA He is glorious in His apparell and walketh in great strength J speake in righteousnesse and am mighty to save Wherefore is thine apparell redd and thy garments like him that treadeth in the wine-presse J have troden the wine-presse alone and of all the people there was none with me for J will tread them in mine anger and tredd them under foot in my wrath and their blood shall be sprinkled upon my garments and J will steine all my rayment EVer when we read or heare readd any text or passage out of this Prophet the Prophet ESAI it brings to our mind the Noble man Act. VIII that sitting in his chariot readd another like passage out of this same Prophet Brings him to mind and with him his question Act. 8 34. Of whom doth the Prophet speake this of himselfe or of some other Not of himselfe that 's once It cannot be himselfe It is he that askes the question Some other then it must needs be of whom it is
entreaty without which our love and commandement-keeping would not carry it They are not sufficient to weigh it downe pondere meriti it must come rogatu Christi or not at all Then not to leane on them Christ it is and His intercesâ—ion we take to Not you shall love and keepe my Commandements and then my Father shall be bound but and then Christ shall pray and the Father will give if Christ pray and not otherwise But a doubt heere ariseth May we love Christ or keepe His Commandements before we have the Holy Ghost without whom first had it is certaine we can do neither How shall we love Christ 1. Cor. 12. â— 1. Ioh. 4.2 or keepe His Commandements that we may receive they Holy Ghost when unlesse we first receive we can neither love Him nor keepe them nay not so much as say 2. Cor. 3.5 IESVS is the Lord but by the Holy Ghost Nay not so much as thinke that or any other thought that is good How saith He then Keepe and I will give when He must give or we cannot keepe This scruple will soone be removed by Habenti dabitur A promise may be made tam habenti quà m non habenti Matt. 13.12 as well to him that hath a thing alredy as to him that hath it not at all To him that hath it already in a lower or lesse may be promised to have it in a more ample measure or more high degree then yet he hath or to him that hath it in one kind that he may have it in some other To all save Christ the 〈◊〉 given in measure Where there is measure there are degrees Ioh. 3.34 where there be degreeâ— of more and lesse the more may well be promised to him that hath the lesse To him that hath it in the degree of warme breath it may well be promised in tongues of fire To him that hath it as the first fruits which is but an handfull it may well be promised as in the whole sheaf which filleth the bosome But that which is more agreeable to this Text heer we consider the Spirit as S. Peter multi fermeâ—â— 1. Pet 4.10 the Spirit in his graceâ— or the graces of the Spirit as of many kinds Of many kinds for our wants and defects are many Not to go out of the Chapter In the very next words He is called the Spirit of truth and that is one kinde of grace to cure us of error In the XXVI verse after the Spirit of holinesse which is His common name which serveth to reduce us from a morall honest life to a holy and wherein the power of Religion doth appeare And heere He is termed the Comforter and that is against heavinesse and trouble of minde To him that hath Him as the Spirit of truth which is one grace he may bâ— promised as the Spirit of Holinesse or comfort which is another It is well knowen many partake Him as the Spirit of truth in knowledge which may well be promised them for sure yet they have him not as the Sanctifying Spirit And both these waies may He be had of some who yet are subject to the Apostle's disease heere heavy and cast downe and no cheerefull-spirit within them So they were not cleane destitute of the Spirit at this promise making but had Him and so well might love Him and in some sort keepe His commandements and yet remaine capable of the promise of a Comforter for all that So that Christ may proceed to His Prayer that His Father would send them the Comforter Where we beginne with matter of faith For 3. CHRIST 's Intâ—rcâ—ssion we have heere the Article offered to us and set downe in the three Persons 1 Ego 2 Ille and 3 Alium 1 I 2 He and 3 Another 1 I will pray the Father that is Christ the Sonne 2 And He shall give it that is the Father His Person is named 3 Alium another third Person besides that is Paracletum the HOLY-GHOST 1 One praying 2 the other prayed to 3 the third prayed for 1 Filius orans 2 Pater donans 3 Spiritus consolans The Sonne praying the Father granting the Spirit comforting A plaine distinction And Christ's prayer setts us to seeke His other nature For heere He intreats as inferior to His Father in state of man But in the twentie sixt verse as aequall to His Father in the nature of GOD joines in giving with like authoritie Rogabo as Man Dabo as GOD. Finding the Father giving heere and the Sonne giving there we have the proceeding of the Holy Ghost from both quem mittet Pater whom the Father shall send in the twentie sixt of this quem ego mittam whom I will send in the twentie sixt of the next Called therefore the Spirit of the Father Mat. 10.20 and againe called the Spirit of the Sonne Gal. 4.6 the Spirit of both as sent and proceeding from both And last the aequalitie of the Holy Ghost For sending and procuring He must send and procure them one aequall to Himselfe as good every way or els they had changed for the worse and so pray Him to let him prayer alone they were better as they were they shall be at a losse CHRIST will pray and if He prâ—y great likely-hood there is He will speed 4. His Father 's giving He that is sued to is easy to entreate He is a Father and He that doth sue is gratious to prevaile He is a Sonne Patera Filio-rogatus great odds the suit is halfe obtained yer begunne Specially His suit being not faint or cold but earnest and instant as it was He sued by word and it was clamore valido Heb. 5.7 with strong crying in an high key lachrymis and he added teares saith the Apostle and they have their voice And yet staid not there but His blood speakes too cries higher and speakes better things then the blood of Abel And the effect of His prayer 12.24 Luk. 23.34 was not onely Pater condona Father forgive them but Pater dona Father give them the Holy Spirit to teach sanctifie and comfort them Chap. XVII XVII This was his prayer and his prayer prevailed as good as His word He was His Father should send He said and His Father did send and the HOLY GHOST came witnesse this day 5 Giving the Comforter And came in that sort He undertooke even in that kind whereof they had most need most welcome to them as their case then stood under the terme of Paracletus a Comforter If we aske Why under that terme To shew the peculiar end for which He was sent agreeable to the want of their private estate to whom He was sent If they had been perplexed He would have prayed for the Spirit of truth If in any pollution of sinne for the sanctifying Spirit But they were as Orphans cast downe and comfortlesse Tristitia implevit cor eorum their hearts full of heavinesse no time
to teach them now or frame their manners they were now to be put in heart The Spirit of truth or holinesse would have done them small pleasure It was comfort they wanted a Comforter to them was worth all Many good blessings come to us by the Holy Ghost's comming and the Spirit in any forme of truth or holinesse or what ye will by all meanes worthy to be received even all His gifts but a gift in season goes beyond all carrieth away the name from all the rest Every gift then in his time When troubled with erroneous opinions then the Spirit of truth when assaulted with tentations then the Spirit of holinesse but when appressed with feare or sorrow then is the time of the Holy Ghost the Comforter Sorrow doth chill and make the spirits congele therefore he appeareth in fire to give them warmth and in a tongue the instrument of comfort by ministring a word in due season and cloven that it might meet with dismayes of all sorts and comfort them against all And so did it and that apparantly For immediatly upon the receiving it they were thought to be full of new wine That was but an error but so comforted they were as before being exceeding fearfull they grew exceeding full of courage and Spirit so as Act 5.41 even when they were scourged piteously ibant gaudentes they went away not patiently induring but even sensibly rejoycing not as men evill entreated but as persons dignified having gott a new dignitie to be compted worthy to suffer for CHRIST 's Name 6 Another Comforter A Comforter then and two things are added 1 Alium and 2 qui manebit in aeternum Another Comforter and 3 that shall abide with them for ever Both which are verified of Him even in regard of CHRIST but much more in regard of other earthly fleshly worldly comforts and Comforters whatsoever Another which word presupposes one besides so that two there be 3One they have already and now another they shall have which is no evill newes For thus in stead of a single they find a double comfort But both they needed This setts us on worke to find the first and we shall not need to seek farr for Him Speake to them of a Comforter and they understood it not but of CHRIST all their comfort in Him lose Him and lose all Indeed CHRIST was one was and is still 1. Ioh. 2.1 And the very terme of Paracletus is given Him by S. Iohn and though it there be turned an Advocate upon good reason yet the word is the same in both CHRIST had been their Comforter while He was their Bridegroom and they the children of the Bride-chamber Mat. 9.15 But expedient it was He should go for expedient it was they had one in heaven and expedient withall they had one in earth and so another in His stead For the first even now absent He is our Comforter still that way we named right now that is our Advocate to appeare for us before GOD there to answer the slanderous allegations of him that is the accuser of us and our brethren Apoc. 12 10. And a comfort it is and a great Comfort to have a good Advocate there in our absence For then we be sure our cause shall take no harme 2· Ioh. 5.45 But secondly If as an Advocate He cannot defend us because the accusation oft falleth out to be true if MOSES accuse us too yet a second comfort there is that as a 〈◊〉 Priest for ever He is entered into the holy places made without hands Heb. 7.17.9.11 there by His â—â—â—ercession to make atonement for them as Sinners whose innocencie as an Advocate He cannot defend And to both these He addeth a third at the beginning of this Chapter That His leaving them is but to take up a place for them to be seised of it in their names whom He will certainely come againe and receive to it there to be for ever with Him Verse 2. And in the meane time He will take order we shall have supplie of another in absence of His body the supply of His Spirit That if we looke up we have a Comforter in heaven even Himselfe and if we looke downe we have a Comforter on earth His Spirit and so are at an anchor in both For as He doth in heaven for us So doth the Spirit on earth in us frame our petitions and make intercession for us with sighes that cannot be expressed And Rom. 8.25.26 Rom. 8.16 as CHRIST is our Witnesse in heaven so is the Spirit heere on earth witnessing with our Spirits that we pertaine to the adoption and are the children of GOD. Evermore in the midst of the sorrowes that are in our hearts with his comforts refreshing our soules Yet not filling them with false comforts but as Christ's Advocate heere on earth soliciting us daily and calling upon us to looke to His Commandements and keepe them wherein standeth much of our comfort even in the testimonie of a good conscience And thus these two this one and this other this second and that first yield plentifull supplie to all our wants A second note of difference is in the tenure they shall have of this other 7 To abide foâ— ever that He shall stay with them still which of Christ they had not For this is the gâ—iefe when we have one that is our comfort that we cannot hold Him and this their feare that when they have another still they shall be changing and never at any certainty Christ as man they could not keepe Given He was by the Father but given for terme of yeares that terme expired He was to returne Therefore his abode is Chap. 1. ver 14. expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting up of a Tent or Tabernacle to be taken downe againe and removed within a short time No dwelling of continuance But the HOLY GHOST shall continue with us still and therefore He is allowed a Temple which is permanent and never to be taken downe We have in Him 1. Cor. 3.16.6.19 a state of perpetuitie to our endlesse comfort Howbeit it may well be thought Alium and manebit in aeternum are not put so much for Christ to make a difference from Him as for these same other terrenae consolatiunculae petie poore comforts and solaces of the world which GOD hath given us and we may use but we must looke after Paracletum alium another and another manner Comforter when all is done For of these it may be we shall feele some comfort while we be in health and meetly good estate and in case not much to need it But let us come into their cases heere the heart troubled the minde oppressed the Spirit wounded and then what earthly thing will there be can minister any sound comfort to us It will not be we must needs seeke for this Paracletum alium heere at any hand What speake I of the
Gâ—n 1.2 Lâ—vit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the câ—â—efe witnâ—ssâ— It is the Spirit that beareth witnâ—sse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâ—es but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in â—arth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâ—areth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum â—al 4.9 Ioh. 6. â—3 Not the bloud without the Spirit no more then the flâ—sh without the Spirit non prodest quicquam as said He whose the flâ—sh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â— Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â— from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â— with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâ—it to move it and make it runâ—e it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâ—e as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concâ—rne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câ—r 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâ—e we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â— 8 2 Tim. 4.1 1. Cor. 1â— 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note
with His goodnesse His sweetest His blessâ—deâ—t goodnesse of all And 〈◊〉 your sâ—ving which you had reason to desire that which you never 〈…〉 desired I dare say that gave He You too Exalted His strength that 〈◊〉 might 〈◊〉 Ver. 8 Ver. 12.9.9.10 Your triplicitie And those same Zamzummims the contrivers of the 〈◊〉 His hand found them and they found it He set his strings full against the face of them destroyed them in his wrath even in the very place hath cast them into the fiery 〈◊〉 where even now they frie rooted out their fruict from the earth and their 〈◊〉 from among the children of men All these are word for word every of them in the sequele of this very Psalme All this He did You desired not all this not their aeternall destruction I know yet even with this also He prevented You. 3. In the setting on his crowne For your crowne this is sure if ever any were prevented with a crowne he was that was so in his cradle had it set on his head there when he was not as a weined child morally No nor a weined child literally but indeed a child not yet weined not so much had neither lipps to speake nor heart then to desire eny such thing he was prevented sure 4. In giving and 〈◊〉 his life Further yet if eny found favour in setting on his crown yea crown upon crown and saving upon saving After his first crown in danger to miscarry and even throwen downe as upon this day And after his second in danger againe to miscarrie and to be blowen up upon another day and saved in both He was fairly blessed by His goodnesse say I Which very saving upon the matter was a second crowning even a new setting on that that was sliding of So that Tu posuisti the second time may truly be affirmed of this day And what should I say If eny that his crown saved and his life saved under one Saved and prolonged both so that now these fifteen yeares togither you have held this day with ioy and which is worth all the rest besides length of this life blessed with God's holy truth the pledge of everlasting life the best of his blessings Such a on this Text doth warrant us to say hath cause great cause exceeding great cause his soule to magnifie the Lord Luc. 1.46 and his spirit to reioice in God his Saviour Such a one to performe all the three heer specified so many triplicities of favour would have more then a single reioicing And shall not I add this As to reioice in God so to seeke and set himselfe to devise and doe somewhat for which GOD may reioice in him Somewhat for the Sanctâ—â—rie from thence came his help and from no other place Somewhat I say that thi◠〈◊〉 â—ay be mutuall as of you in GOD so of GOD in You againe Sure there is a bond an obligation to it in Laetabitur the King shall reioice shall be glad still doe it shall not be dispensed with not to doe it Shall not please God if he do it no◠〈…〉 â—ut where are we all this while excluded from this reioicing The King 〈◊〉 it is sayd what and none but he None is mentioned but he We â—ould not let him I dare say doe it alone there be many thousands of us that 〈…〉 stand by looking on if we had eny warrant to reioice too Give me 〈…〉 to looke out a warraâ—◠〈◊〉 us we would be loth to sitt out and to lose 〈…〉 〈…〉 and the Psalme next before it are two sister Psalmes That a 〈…〉 safety the last words of it are Lord save the King Why the King 〈…〉 have that they prayed for and shall not then their Hosanna resolve into 〈…〉 Their carefâ—ll Hosanna into a ioyfull Halleluja Yes and so it doth in 〈…〉 as the last words of that Psalme are Lord save the King so the last of 〈…〉 sing sing for very ioy of it â—â—omised as much there in that Psalme to reioice at the V. verse We will 〈◊〉 Thy Salvation Laetabitur Rex heer it is Laetabimur nos there They 〈…〉 therâ— and they will be as good as their word and so they are For even 〈…〉 Laetabitur Rex is the first verse Cantabimus nos is the last That 〈…〉 at the first we come in at the last If his at the beginning ours at the end 〈…〉 no part in David is the voice of a rebell All good subjects have a part 2. Sam. 20 1. 1. Reg. 12.16 〈◊〉 inheritance in him or as the new taken up terme is a birthright in him 〈…〉 before his Law 〈◊〉 2. Sam. 19.43 They fall there to share the King among them the 〈◊〉 â—nd to reckon up what part and portion each hath in him Have they a 〈◊〉 portion in him Why then in his griefe and in his ioy And if they in 〈◊〉 in ours So that to use the Apostle's phrase If he be sorry 2. Cor. 2.2 who 〈◊〉 as glad and if he be glad to use the Apostle's phrase againe he may 〈…〉 so may every good King of his people This trust have I in you all 2. Cor. 2.3 that my 〈◊〉 the ioy of you all Thus come we to have our part in his ioy And if as it 〈…〉 Iuda is in David the very name of the one with a very small 〈◊〉 the others name if Iuda in David then Iuda's ioy in David's That 〈…〉 laetabitur David it will also be laetabitur Iuda exultabit Israël Psal. 53.6 Iuda 〈…〉 and Israel be right glad Looke ye there is now a warrant there is 〈…〉 for it 〈◊〉 then if we have Scripture for our reioicing let us doe it and doe it 〈…〉 even by and through all this tripartite joy 〈◊〉 with laetabitur Reioice in the spirit within A good signe we doe so if 〈◊〉 can but say the two first words heere Domine laetabitur unto GOD. 〈◊〉 whole text is a speech directed to GOD He made witnesse of our ioy Therefore 〈…〉 hearty and true there is no halting with Him see it be so or tel not Him 〈…〉 He will finde you streight and give you your portion with hypocrites if you 〈…〉 Lord thou knowest thus I am and yet thus you are not Mat. 24.51 〈◊〉 very truth the Psalme seemes to be penned for the nonce that no dissembler 〈…〉 say it He to whom it is to be sayd is not man but GOD and He can tell 〈◊〉 we speake as we thinke or not 〈◊〉 all true hearts will say it and say it with confidence and that even to GOD 〈◊〉 that knowes the ground of the heart Lord thou knowest what is 〈◊〉 thou knowest that I am truly ioyfull even there within 〈◊〉 within we must have it first but there within we must not keepe it nay 〈◊〉 within it will not be kept if there be this spirit and life of inward joy in it Out 〈◊〉 with an exultemus And
was baptized and did pray the heaven was opened And the H. Ghost came downe upon him in a bodily shape like a Dove c. p. 674. IX Ioh 20.22 He breathed on them and said Receive the Holy Ghost p. 686. X. Luk. 4.18.19 The Spirit of the Lord is upon me because He hath annointed me that I should preach c. p. 698. XI Act. 2. v. 17. to the 22. But this is that which was spoken by the prophet Ioel And it shall be in the last daies saith God I will poure out of my Spirit upon all flesh c. p. 710. XII Act. 10. v. 34.35 Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons c. p. 723. XIII 1. Ioh. 5.6 This is that Iesus Christ that came by water and blood c. And it is the Spirit that beareth witnesse c. p. 755. XIV Iam. 1. v. 16.17 Every good thing and every perfect Gift is from above c. p. 745. XV. 1. Cor. 12. v. 4.5.6.7 Now there are diversities of gifts but the same spirit c. p. 755. Sermons preached upon the V. of August I. 2. Sam. 18.32 And Cushi answered The enemies of my Lord the King c be as that young man is p. 773. II. 1. Sam. 16. v. 8.9 Then said Abisai to David God hath closed thine enemie into thine hand this day c. p. 784. III. 1. Chr. 16.22 Touch not mine Annointed p. 795 IV. Psal. 89 v. 20.21.22.23 I have found David my servant c. p 815. V. Ps. 21. v. 1. to the 4. The King shall reioyce in thy strength ô Lord c. p. 830. VI. Esth. 2. v. 21.22 In those daies when Mardochei sate in the King's gate two of the King's Eunuchs Bigthan and Teresh were wroth c. p. 844. VII 1. Sam. 24. v. 5.6.7.8 And the men of David said unto him See the day is come whereof the Lord said unto thee c. p. 859. VIII Gen. 49. v. 5.6.7 Simeon and Levi brethren in evill c. p. 870. Sermons preached upon the V. of November I. Psal. 18. v. 23.24 This is the Lords doing c. This is the day which the Lord hath made c. p. 889. II. Psal. 126. v. 1.2.3.4 When the Lord brought againe the captivitie of Sion we were like them that dreame c. p. 901. III. Luk 9 v. 54.55.56 And when his Disciples Iames and Iohn saw it they said Lord wilt thou that we command that fire come downe c. p. 911 IV. Lament 3.22 It is the Lords mercies that we are not consumed c. p. 923. V. Prov. 8.15 By me Kings reigne p. 933. VI. Prov. 24. v. 21.22.23 My Sonne feare thou the Lord and the King and meddle not with them that are given to change p. 945. VII Psal. 145.9 His mercies are over all his works p. 959. VIII Esai 37.3 The children are come to the birth ther is not strength to bring forth p. 971. IX Luk. 1. v. 74.75 That we being delivered c. might serve him without feare c. p. 983. X. Esth 9.31 To confirme those daiâ—s of Purim according to their seasons c. p. 997. Sermons upon severall occasions I. At the Spital 1. Tim 6. v. 17.18.19 Charge them that are rich c. p. 1. II. Of the worshipping of imaginations upon the II. Commandement p. 25. III. Ier. 4.2 Thou shalt sweare The Lord liveth in truth in iudgement in righteousnesse p. 34. IV. Ioh. 20.23 Whose-soever sinnes ye remitt they are remitted c. p. 49. V. Ier. 23.6 This is the Name whereby they shall call upon him The Lord our righteousnesse p. 67. VI. Matt. 22.21 Give to Caesar the things which are Caesar's p. 87. VII Num. 10. V. 1.2 Of the right of calling Assemblies p. 99. VIII On the Coroâ—ation day Iudges 17.6 In those daies there was no King in Israel c. p. 115. IX Iam. 1.22 And be ye doers of the Word and not hearers onely c. p. 129. X. At the opening of the Parliament Psal. 82.1 God standeth in the Congregation of Princes c. p. 143. XI Psal. 106. v. 29.30 Thus they provoked him to anger c and the Plague was great among them c. p. 159. A Sermon preached at the Funerall of Lancelot late Bishop of Winchester by the Bishop of Elie. SERMONS OF The Nativitie PREACHED VPON Christmasse Day Academiae Cantabrigiensis Liber A SERMON Preached before the KINGS MAIESTY AT WHITE-HALL on Tuesday the XXV of December A.D. MDCV. being CHRIST-MASSE day HEBR. CHAP. II. VER XVI For He in no wise tooke the Angells But the Seede of ABRAHAM He tooke AND even because this day He tooke not the Angells Nature vpon Him but took our Nature in the seede of Abraham therefore hold wee this Day as a high Feast therefore meet we thus every yeare in a holy Assembly even for a solemne memorial that He hath as this day bestowed vpon vs a dignity which vpon the Angells He bestowed not That He as in the Chapter before the Apostle setteth him forth that is the brightnesse of His Fathers glorie Heb. 1. â— the very Character of his substance the Heire of all things by whom He made the world He when both needed it His taking vpon him their nature and both stood before him Men and Angells the Angells He tooke not but Men he tooke was made man was not made an Angell that is did more for them then he did for the Angells of Heaven Elsewhere the Apostle doth deliver this very point positively and that not without some vehemency Without all question Great is the mysterie of Godlines God is manifested in the flesh 1. Tim 3.16 Which is in effect the fame that is here said but that heere it is delivered by way of comparison For this speech is evidently a comparison If he had thus set it downe Our naturâ— He tooke that had beene positive But setting it downe thus Ours He tooke the Angells He tooke not it is certainely comparative 1. Now the Masters of speech tell vs that there is power in the Positive if it be giuen forth with an earnest asseveration But nothing to that that is in the Comparative It is nothing so full to say I will never forget you as thus to say it Can a mother forget the child of her owne wombe Esa. 49.15 well if she can yet will not I forget you Nothing so forcible to say thus I will hold my word with you Luk. 19.17 as thus Heaven and earth shall passe but my word shall not passe The Comparative expressing is without all question more significant And this heer is such Theirs the Angels nusquam at no hand He tooke but ours he did 2. Now the comparison is as is the thing in nature wherunto it is made If the thing be ordinarie the comparison is according But then is it full of force when it is with no meane or base
that was the Gentiles case before this orta est But when the partition wall was broken downe and the two met in one then also in a sense Mercie and Truth met togither So these two And so the other two likewise For Righteousnesse she was where the Law was for that the rule of righteousnesse where the Covenant of the Old Testament was doe this and live the very voice of Iustice But Peace was where CHRIST was in the Gospell Ipse est Pax nostra for He is our Peace Peace and Peace-maker both Qui fecit utrunque unum that hath made the Lawe and the Gospell the Old Testament and the New to be bound togither now both in one volume II. Of this meeting in Christianitie Thus we have done with CHRIST I would now apply this meeting to our selves another while For I aske did this hold did these meet only in CHRIST Doe they not in Christianity likewise Yes there too With CHRIST came Christianitie looke what in His birth now in the new birth of every one that shall be the better by it even the same meeting of the very same vertues all Mercie and Truth first to meet Truth of confession confession of our sinnes which if with figge-leaves we seeke to cover 1. Ioh. 1.8 and confesse not there is no truth in us And some truth there is to be at least this truth or no meeting with Mercie But when this truth commeth forth mercy meeteth it streight Will ye see the meeting Peccavi said DAVID there is truth 2. Sam. 12.13 Transtulit Dominus peccatum saith Nathan there is mercie Mercie and Truth met togither Homo in terris per veritatem stimulatus peccásse se confitebatur Deus in coelis per misericordiam flexus confitentis miserebatur Truth pricked man to confesse his sinnes and Mercy moved God to pitie him confessing and send Mercy to meet Truth Will ye goe on to the other Verse It holds there too this For where a true confession is by man made Veritas de terrâ orta est Truth is budded out of the earth And so it must yer Righteousnesse will give us a good looke from Heaven But will assoone as it is for when this truth springs freely from the earth to our owne condemnation immediatly upon it Righteousnesse shewes her selfe from Heaven to our justification Will ye see this too Luc. 18.14 Lord be mercifull to me a sinner there is Truth from the earth descendit domum suam justificatus there is Righteousnesse from Heaven But will ye marke Here are two truths and in either Verse one This later is the truth of Veritas orta est of CHRISTS Religion And in this treaty it was an article of Inprimis mercy not to meet any but them that professe the truth of CHRISTS birth from the earth Both these were borne togither By and by upon the birth of CHRIST the Truth the other birth also of Christian truth did flourish and spread it selfe all over the earth The whole world before given over and even growne over with Idolatry quite covered with the mist of error and ignorance began then to entertaine the Christian profession and by it to worship God in spirit and truth the true Religion which is never true if it have not this meeting And this meeting it cannot have if it have not the meanes of it ortus veritatis de terrâ The same say we likewise for the Righteousnesse which looked downe and shewed her selfe It was not that of the Lawe which never came past the top of Mount Sinai but a new righteousnesse cast in a new mould a heavenly one which never saw the earth nor the earth it before before this birth which is the righteousnesse of CHRIST reveiled in His Gospell when that Truth sprang this Righteousnesse looked downe upon it Now as this of Mercie and Truth enter us so truth not truth alone but truth with truth's paire with righteousnesse carrie us forward to God Truth is not enough not the truth of Religion never so knowne never so professed not without Righteousnesse Truth is but the light to guide us Righteousnesse is the way to bring us thither A light is to see by A way is to goe in So is righteousnesse It followes streight ponet gressus in viâ Verse 13. Righteoâ—snesse shall set us in the way of His steppes Steppes that is the course of life For scienti by knowledge of the truth and not facienti by the practise of righteousnesse peccatum est illi saith S. Iames Iam 4 17. Luc. 12.44 and plagaemultae saith S. Iames his Master Sinne in that man that severs these two is lesse pardonable and more punishable then in any other And then turne Righteousnesse to Peace and they will not meet barely but more then meet Kisse in signe there is betweene them more then ordinarie affection Fac justitiam habebis pacem Saint Augustine stands much on this Psal. 34.14 Eschew evill and doe good saith he there is Righteousnesse and then seeke Peace and ye shall not be long in seeking it She will come forth her selfe to meet Righteousnesse and kisse her And this he assâ—res us as a certeine signe to know on the one side true righteousnesse for that tends to peace not to questions and brabbles wherof there never will be end So on the other side true peace that kisses righteousnesse comes not togither like Samsons foxes by the tailes by indirect meanes but cleerly and fairly Such meanes Iud. 15.14 as all the world will confesse to be right and good Now marke the order how they stand Mercie leads to Truth and the knowledge of it and Truth to Righteousnesse and the practice of it and Righteousnesse to Peace and the waies of it Guides our feet first into the way of Peace And Luc. 1.79 such a way shall there alwaies be do all the Controversie Writers what they can a faire way agreed upon of all sides questioned by none in which who so orders his steppes aright may see the salvation of our God Even the way heer chalked out before us To shew mercy and speake truth do righteousnesse and follow peace And by this rule proceeding in the points whereto we are come already even those truthes wherein we are otherwise minded would in due time be reveiled unto us This is Zacharies peace and this of his well followed in the end will bring us Simeâ—ns peace Nunc dimittis in pace to be dismissed to depart hence in peace Luc. 2.29 and Pax in novissimo Peace at the latter end is worth all Peace in the end is a blessed end and the beginning of a Peace which never shall have end Mercy our beginning and Peace our end This for the meeting as in CHRIST so in Christianitie or the course of a Christian mans life Now a word for the continuance of this meeting For I aske againe Met they to part By no meanes but
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 evâ—r 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 taâ—e 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 Dâ—ctâ—â—nâ— 1. That Good wâ—rkâ—s are malâ—gnâ—d 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
him Oâ—â— of which our lesson is that in the sodaine surprise of any passion Christus non est tangibilis no touching Christ then But when the passioâ— is over and we come to ouâ— selves 〈◊〉 wil be with â—s as with her her affecâ—â—â—on 〈◊〉 her iudgement setled bettâ—â— then now on the sodeine it was as it 〈◊〉 she will be then fitt and then she may be admitted and so she was and did touch Him but that time â—hen sâ—e did so touch Him she was upon her knees downe at His feete another manner of gâ—sture Matt 23.9 then heer she offered Say she were unfit yet â—angs there a clowd still all is not cleer For why then did others touch to our seeming as unfit as she Thomas with his faith in his fingers ends The rest in whose teeth He cast their unbeleefe and hardnesse of heart they touched Him at first why not she as well as they They were unfit â— graunt but their 〈◊〉 grew ex alio capite another way then did hers They beleeved not were in doubt Luk 24.38.37 thought He had beene but a ghost To rid them of that doubt that they might be sure it was He and be hable to say another day which our hands have 〈◊〉 of the Word of life 1. Ioh. 1.1 they were suffered to touch Him Touching was the proper cure for their disease So was it not for hers She never doubted a wâ—it was sure He whose voice she heard was Rabboni She had no need to be confirmed in that Her disease grew another way Not from want of faith of feare rather from want of due regard To touch would not have cured her disease but made it worse So they touched because they beleeved not she touched not because she mis-beleeved beleeved not of Him aright They touched that they might know He was risen She touched not that she might know He was not so risen as she wrongly imagined that is as in former times she had knowen him Out of that hath beene spoken we learne That they be not so well advised who if they heare one speake of Noli me tangere imagine streight it must needs be meant of a bile ulcer or some dangerous fore Every noli me tangere is not so CHRIST'S heeâ—e is not so Learne heere there doth to Excellencie belong a Noli me tangere inducing reverence no lesse then biles or sores procuring indolencie Touch me not come not neere me Levit. 13 45. I am unclâ—ane saith the Leper Stand backe touch not my skirts I am holier then you saith one Esay 95.5 Esay 65. that is Touch me not I am so pure and cleane as if to his excellent holinesse there belonged this priviledge not to be touched The truth is in the Naturall body the eye is a most excellent part but withall so tender so delicate it may not indure to be touched no though it aile nothing be not sore at all In the Civill body the like is There are in it both Persons and Matters whose excellencie is such they are not familiarly to be dealt with by hand tongue or penne or any other way The Persons they are as the apple of GOD 's owne eye CHRISTI DOMINI Psal. 105.15 They have a peculiar Nolite tangere by themselves Wrong is offered them when after this or in familiar or homely manner any tâ—uch them The Matters likewise Prince's affaires Secrets of State David calleth them magna mirabilia super se Psal. 131.1 and so super nos points too high too wonderfull for us to deale with To these also belongs this Touch not And if of King's secrets this may truely be said may it not as truely of GOD of His secret Decrees May not they for their height and depth claime to this Noli too Yes sure and I pray GOD He be well pleased with this licentious touching nay tossing His Decrees of late this sounding the depth of His Iudgements with our line Psal. 16 7. Rom. 11.33 and lead to much presumed upon by some in these dayes of ours Iudicia Ejus abyssus multa saith the Psalmist His judgements are the great deepe Saint Paul looking downe into it ranne backe and cried O the depth the profound depth not to be searched past our fadoming or finding out Yet are there in the world that make but a shallow of this great deepe they have sounded it to the bottome GOD 's secret Decrees they have them at their fingers ends can tell you the number and the order of them just with 1.2.3.4.5 Men that sure must have beene in GOD 's cabbinet above the * 2 Cor. 12.2 third heaven where Saint Paul never came Marie Magdalen's touch was nothing to these This was but upon the by The maine of the Text that it beareth full against ex totâ substantiâ is undue and undutifull cariage and against them that vse it Not that Marie Magdalen's was such Hers was but Tekel certaine graines too light minus 〈…〉 altogether without regard but not altogether so full of regard as it might 〈…〉 have beene Make it as little as you will CHRIST saith Noli to it 〈…〉 word of unwillingnesse CHRIST is not unwilling with ought that is 〈◊〉 what he saith Noli to is eo ipso not good would be forborne would not be offered 〈◊〉 be it no more then hers was She it may be shewed more regard then we 〈◊〉 if we shew not more regard then she we shall hardly escape this Noli me tangere But from this we rise If CHRIST said Noli to her that failed but in tanto what shall be 〈◊〉 to them that faile both in tanto and in toto The Noli to her given reacheth 〈◊〉 in a higher degree Greater must their fault be now then hers was 〈◊〉 She had no Noli to warne her they have hers to warne them and will take no warning by it CHRIST as He saw she was so He 〈◊〉 others would be as yea more defective this way The Noli that was given 〈…〉 was in her given to them all Even to this day CHRIST crieth still Noli me tangere Even to this day there is vse of it to call upon us for a better touch If the Text be against rudenesse to restreine it then is it for reverence to enjoyne 〈◊〉 If He say Noli to the want of regard we know what He will say Volo to that the more respectively the better we carry our selves the better He will like us This is sure He will be approched to in all dutifull and decent sort and He will not have us offer Him any other Whatsoever is most or best in that kind if there be any one better then other be that it The best we have I am sure is not too good for CHRIST It is better to render accompt to Him of a little too much then of a good deale too little Take this with you CHRIST can say Noli then For
the same Spirit I told you after this first there is no more visible comming to be looked for but that after His accustomed vsuall manner invisibly He ceaseth not to come still nor will not to the world's end Even in this booke after this time heere three severall times in the fourth tenth and ninteenth Chapters and at three severall places Ierusalem Coesarea Ephesus The â—ame Spirit came upon the faithfull people and yet nothing heard nor seene onely discerned after by the impression it left behind it And this comming is still vsuall with Him and this we may hope for hope for and have if we labour and diâ—pose our selves for it And wee may direct ourselves how to doe this by those three places I even now alâ—eadged 1 In the fourth Chapter 31. Verse As they prayed the Spirit came upon them 2 In the tenth Verse 44. While PETER yet spake the Spirit fell upon them 3 In the nineteenth Chapter Verse 6. As they received the Sacrameâ—t the Spirit was sent on them In which three are plainely set downe to us these three meanes to procure the Spirit 's comming 1 Prayer 2 The Word 3 The Sacraments I know well it was the Sacrament of Baptisme in the place last alleadged but that is all one In one Verse doth the Apostle name them both as of aequall power both for the purpose 1. Cor. 12.13 Vnâ— Spiritu baptizati estis and before he ends the verse vno Spiritu poti Baptized in the Spirit There is theirs at Ephesus but made drinke of the same Spirit that is this of ours heere For ex similibus sumus alimur Ours heere I say where we doe drinke of the Spirit if aright we receive it in which respect he calleth it the Spirituall drinke 1. Cor. 10.3 because we doe even drinke the spirit with it And even in this very Chapter before the end it is noted by Saint Luke as a speciall meanes whereby they invited the Spirit to them againe and againe Their continuing in the Temple with one accord and breaking of bread Of one accord we spake at the first as an effâ—ctuall disposition thereto And this Sacrament of breaking of Bread is the Sacrament of accord as that which representeth unto us perfect unitie in the many graines kneaded into one lâ—afe 1. Cor. 10.17 and the many grapes pressed into one Cupp and what it representeth lively it worketh as effectually Howsoever it be if these three 1 Prayer 2 The Word 3 The Sacraments be every one of them as an arterie to conveigh the Spirit into us well may we hope if we vse them all three we shall be in a good way to speede of our desires For many times we misse when we use this one or that one alone where it may well be GOD hath appointed to give it us by neither but by the third It is not for us to limit or appoint Him how or by what way He shall come unto us and visit us but to offer up our obedience in vsing them all and vsing them all He will not fayle but come unto us either as a winde to allay in us some vnnaturall heate of some distempered desire in us to evill or as a fire to kindle in us some luke-warme or some key-cold affection in us to good Come unto us either as the Spirit of truth lighting us with some new knowledge or as the Spirit of Holinesse reviving in us some vertue or grace or as the Comforter ministring to us some inward contentment or ioy in the HOLY GHOST or in one or other certainely He will come For a compleate obedience on our part in the use of all his prescribed meanes never did goe away emptie from Him or without a blessing Never did nor never shall Never but not on this day of all dayes the day wherein Dona dedit hominibus He gave gifts unto men It is Dies donorum His giving day His day of Donatives Some gift He will give either from the Winde inward or from the tongue outward some gift He will give There be nine of them set downe 1 Cor. 12.8 Gal. 5.22 Nine manifestations of the Spirit 1. Cor. 12. some of them nine There be nine more set downe nine fruits of the Spirit Gal. 5. some of them nine Some gift He will give Onely let us dispose our selves by the use not of this one or that one or two but of all the meanes to receive it by Inwardly by vnitie and patient waiting His leysure as these heere Outwardly by frequenting those holy duties and offices all which we see succeeded with those there in the three places remembred And in these the blessed Spirit so dispose us and in them so blesse us as we may not onely by outward celebration but by inward participation feele and fâ—â—de in our selves that we have kept to Him this day a true feast of the comming of His Spirit of the sending downe the Holy Ghost Which Almightie GOD graunt c. A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the XXIV of May A. D. MDCVIII being WHIT-SVNDAY ACTS CHAP. II. VER IV. Et repleti sunt omnes SPIRITV SANCTO coeperunt loqui varijs linguis prout SPIRITVS SANCTVS dabat eloqui illis And they were all filled with the HOLY GHOST and began to speake with other tongues as the SPIRIT gave them utterance THis day hold we holy to the HOLI GHOST by whom all holy dayes persons and things are made holy And with good reason hold we it He that maketh all holy dayes it is meet should be allowed one himselfe And if we yeeld this honour to this and that Saint much more to the Saint-maker to Him that is the onely true Canonizer of all the Saints in the Calendar 2. This honour were we bound to yeeld Him if there were nothing besides but seldome shall ye find a feast wherein with His honour there is not joyned the remembrance of some memorable benefit then vouchsafed us as â—eer this feast is not to the HOLY GHOST simply but to the sending or comming of the HOLY GHOST to the HOLY GHOST sent 3. Sent not as in former times qualified or by measure but even in plenitudine in plenteous manner fully It is sayd They were filled with the HOLY GHOST 4. Filled not to hold but to sett over For so many tongues so many pipes to derive it to others that by preaching they might impart the Spirit they received preaching being nothing els as the Fathers observe Num. 11.25 out of the Num. XI but the taking of the spirit of the Preacher and putting it on the hearer or to expresse it by the type of fire the lighting of one torch by another that so it might passe from man to man till all were lightned For this Holy Spirit thus sent plenteously sent sent to them and by them to all and to us are we heer mett to render our thanks to GOD even to imitate
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 Replâ—ti 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 sâ—eake 2 Cloven with other tongues 3 Sitting as the Spirit gave them 4 Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Gâ—ft 1. It was a Spirit A spirit not an humâ—r 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
And commonly other spirits are more violent and make a greater noise then the true Spirit The other two 1 of comming from heaven 2 comming for the Church from the holy heaven to the holy Church are both in sancto and sapere quae sursum being wise from thence and regard to religion and the Church are the two best Characters to discerne the Holy spirit by The Holy Spirit that is His Graces Now ye will understand of your selves I shall not need to tell you when we speake of the Holy Spirit as it filleth us we meane not the Essence or person of the Holy Ghost that fillâ—th heaven and earth saith the Prbohet and there is no going from it saith the Psalmist But onely certaine impressions of the Spirit Ier 23.24 Psal. 19 7. The Psalmist calleth them gifts Psal. LXVIII XVIII The Apostle Graces I. Cor. XII VII which carrie the name of their Cause so that in the Dialect or Idiom of the Scriptures to be filled with them is to be filled with the Spirit To shew this otherwhile they be joyned the spirit and power of ELIAS that is the power of the spirit Luke 1.17 the Wisdome and spirit of STEPHEN that is the wisdome of the Spirit Acts 6.10 And because these Gifts and Graces be of many points more Points of this Wind then there be of the Compasse and as it were many spirits in one sixe saith a Esay 11.6 Esai sevâ—â— saith b Apoc 1 4.3.1 S. IOHN they are all recapitulate under these two 1 Vnder the Wind is represented the saving grace which all are to have so to serve GOD that they may please Him as necessarie to all and without which we can be no more in our spirituall life then we can without our breath in our naturall This is generall to all It is said repleti sunt omnes the hearer must have it as well as the speaker It must ayre and drie up the superfluity of our nature els the fire will not kindle in us but turne all to smoke Of this Spirit are those nine points Gal. V. XXII 2 The other Gal. 2.22 represented in the Tongues sett forth unto us another kind of Grace principally meant and sent for the benefit of others given therefore in Tongues which serve to teach and in fire which serveth to warme others to shew are given and received for the good of others rather then of themselves And of this Spirit are the Points reckoned up I. Cor. XII VII And now we know what it was they were filled with let us come to the measure 2. The measures Repleti sunt Repleti sunt It was not spiritus transiens but implens a wind not that blew through them as it doth through many of us I know not how oft but that filled them they were the fuller for it Which word of filling wanteth not his speciall force referre we it to their estate now compared with what it was before repleti sunt or to their estate in this point compared with other since and namely with our selves Repleti sunt illi With theiâ— owne estate first For there is no question 1. Repleti sunt compared with their former estate Ioh. 20.22 they were not emptie or void of the Spirit before this comming They had not beene baptized by CHRIST Hâ— had not breathed on them and bidd them receive the HOLY GHOST in vaine If before this they had died none would have doubted of the estate of their soules This filling then first sheweth us there be diverse measures of the Spirit some single some double portions as appeareth by ELISAE'S petition not all of one size or scantling That as there are degrees in he wind Aura ventus procella a breath 1. Reg 2.9 a blast a stiffe gale so are there in the Spirit One thing to receive the Spirit as on Easter-day another as on Whit-sunday Then but a breath now a mighty wind Ioh 20.22 Ezek. 20.46 Ioel 2.28 then but received it now filled with it Sprinkled before as with a few dropps Ezekiel's stillabo Spiritum but now comes Ioel's Effundam spiritum which very text is alleaged at the XXVIII verse after by S. Peter powred out plenteously and they baptized that is plunged in it Imbuti Spiritu covered with some part of it so were they before heer now they be induti Spiritu clothed all over with power from above as CHRIST promised Luke XXIV XLIX To conclude the HOLY GHOST came heer saith Leo â—umulans non inchoans nec novus opere sed dives laâ—gitate rather by way of augmenting the old then beginning a new Though to say the truth both wayes He came heer The rule of the Fathers is Hierome and Cyrill have it where the HOLY GHOST was before and is said to come againe it is to be understood one of these two wayes 1 Either of an increase of the former which before was had 2 or of some new not had before but sent now for some new effect Breath they had before breath and wind are both of one kind differ onely secundùm magis minùs to be filled is but to receive onely in a greater measure therefore greater because their worke was now greater Before but to the lost sheep of Israël Mat. 10.6 Ioh. 16.16 now to all the stray sheepe in all the mountaines of the whole earth But beside that increase heer is a new forme too Which is a signe of a new gift utterly wanting in them before and wherewith now and never till now they were furnished to speake to all nations of all tongues under heaven Thus farre compared with themselves â— Repleti sunt illi with reference to others Now repleti sunt illi Illi with reference to others since and if you will to our selves They in the succeeding ages and we to this day receive the Spirit too or els it is wrong with us But both they before us short of the Apostles and we short of them by much It fareth heerin as it doth in the powring forth of an ointment the Psalme so likeneth it Psal. 133.2 No ointment at the skirts or edges of a garment doth runne so fresh and full as on the head and beard where it was first shed ever the further it goeth the thinner and thinner the streames be Therefore it is sayd Repleti sunt illi and even illi wants not his force they were filled they We but a Hin to their Epha but an handfull to their heape but a rantisme to their Baptisme They filled had as much as they could hold We have our measure such as it is but full we are not None of us so full but we could hold more 1 Reason And two reasons there are rendred 1 One such a Pentecost as this never was but this never the like before nor since It was CHRIST 's Coronation day the day of placing Him in His throne Psal. 68.18 Ephes. 4.8
supple us And as His Types so his Names the e Io 15.26 Spirit of truth the f Esai 11.2 Spirit of counseile the Spirit of holinesse the Spirit of comfort And according to His severall faculties we to invocate or call for Him by that name that is most for our use or present occasion For all these He looks we should send for Him Our error is as if he were onely for one use or office for comfort alone so in all others we let him alone if never in heavines never looke after him or care once to heare of him But He is for advise and direction also No lesse Paracletus a counselor then Paracletus a comforter He is not sent by CHRIST to comfort onely Ye may see by the very next words the first thing he doth when He commeth is He shall reprove Vers. 8. which is far from comforting But sent He is as well to mediate with us for GOD as with GOD for us GOD 's Paracletus His Sollicitor to call on us for our duety as our Paracletus or Comforter to minister us comfort in time of need Our manner is we love to be left to our selves in our consultations to advise with flesh and blood thence to take our direction all our life and when we must part then send for Him for a little comfort and there is all the use we have of Him But he that will have comfort from Him must also take counseile of him have use of him as well against error and sinfull life as against heavinesse of minde If not heere is your doome where you have had your counseile there seeke your comfort he that hath beene your Counseilour all the time of your life let him be your Comforter at the houre of your death And good reason he will not be Paracletus at halves to stand by at all els and onely to be sent for in our infirmitie Base it is to send for him never but when in extreme need but even otherwise extra casum necessitatis for entertaining of acquaintance and to grow familiar as we use to doe those we delight in The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giveth as much He should be neer us by us one ordinarie not a stranger to call or send for a great way of It is so expedient and he may know us throughly and we him the best and neerest way to finde sure comfort when most we shall need it For be that should minister it soundly indeed had need be familiarly acquainted with the state of our soules that he may be ready and ripe then To goe to a Lawyer 's reading and not heare it serves us not for our worldly doubts nor to heare the Physique lecture for the complaints of our bodyes No we make them Paracletos we call them to us we question with them in particular we have private conference about our estates Onely for our soule 's affayres it is enough to take our directions in open churches and there delivered in grosse private conference we endure not a Paracletus there we need not One we must have to know throughly the estate of our lands or goods One we must have intirely acquainted with the estate of our body In our soules it holdeth not I say no more it were good in did We make him a stranger all our life long He is Paraclitus as they were wont to pronounce him truly Paraclitus one whom we declined and looked over our shoulders at And then in our extremitie sodenly He is Paracletus we seek and send for him we would come a little acquainted with him Mat. 25.12 But take we heed of Nescio vos It is a true answer We take too little a time to breed acquaintance in Neâ—cio vos I feare they finde that so seeke him Paracletus they doe not Paraclitus rather This of Paracletus Now of Mittam the 1 time and the 2 manner 2. His sending 1. The time Mittaâ— both are to the purpose The time that when He sends we make ready for Him The time of the yeâ—re was this time in the Spring the fairest and best part of it The time of the moneth the third day so they deduce from the fifteenth day the day of the Passeover and so fifty dayes it will so fall out by calculation that is the beginning of the moneth The time of the day it was before the third houre that is Act. 2.15 nine of the clock in the morning plainly So it was still prime These teach us it would be in our prime the time of health and strength when we lay the grounds of our comfort not to tarry till the frost and snow of our life till the evill dayes come Eccles. 12. and the yeares approach whereof we shall say we have no pleasure in them He in the spring we in the end of the yeare He in the beginning of the moneth we in the last quarter nay even pridiè calendas He before nine in the morning we not till after nine at night If we will keepe time with him we know what His time is of sending The manner is best and it is in the body of the word As the Spirit of truth â— The manner Per Paraclesiâ— by preaching as the Holy Ghost by prayer the Paracletus we know what he meaneth per Paraclesin by invitation As the Dove to baptisme the Winde to prayer Asperâ—ios attraxi Spiritum Psal. 119.131 the tongue to a sermon the Paracletus to Paraclesis as it were a refreshing so 1. Cor. 10.3.4 friends meete and nourish love and amitie one with another And even humanum dicere after naturall men when our spirits are spent and we wax faint to recover them or never in the naturall man it is done no way more kindly then by nourishment specially such as is apt to bâ—eed them as one kinde is more apt then other There is a spirituall meat and a spirituall drinke saith the Apostle in which kinde there is none so apt to procreate the Spirit in us as that flesh and blood which was it selfe conceived and procreate by the Spirit and therefore full of spirit and life to them that partake it It is sure to invite and allure the Spirit to come there is no more effectuall way none whither Christ will send Him or whither He will come more willingly then to the presence of the most holy Mysteries And namely at this feast concerning which our Saviour CHRIST 's voyce is to sound in our eares Si quis sitiat veniat ad me If any thirst let him come to me and drinke Ioh. 7.39 Which He meant and spake saith Saint Iohn of the spirit which was to be given at that time of especially when He was newly glorified De meo accipiet saith CHRIST of Him and it is no where more truly fulfilled that He shall take of CHRIST 's and give it us then it is done of that Ver. 14.
too Gal. 4.6 〈◊〉 from them and not by way of generation That is Christ's proper 6. Breath-wise 〈◊〉 termed the Onely begotten and so none but He but by way of Emitte 〈◊〉 Emission sending it forth Psa. 104.30 that is out of the very body of the word Spirit 〈◊〉 or breathing One breathing yet from both even as the breath which 〈◊〉 the name and resemblance of it is one yet from both the nostthrills in the 〈◊〉 naturall All these are expressed or implied in our Baptisme And now lastly to returne 〈◊〉 to our purpose proceeds from them to come to us is breathed from them to 〈◊〉 Sent by them to be given us Per Spiritum sanctum qui datus est nobis 〈◊〉 the Holy Ghost which is given us given to receive and so to be received of us Rom. 5.5 〈…〉 openeth the way and maketh the passage over to the second question si 〈◊〉 Have ye received And so as we see the two parts follow well and kindly 〈…〉 the other For this now is the last thing to be heard of Him that it is not 〈…〉 to heare of Him but that we are to receive Him also and to give account 〈◊〉 Paul that we have so done â—hen we have now cleered the first question at our Baptisme and have heard 〈◊〉 such a one there is 2. And that He is GOD. 3. GOD in unitie of name 4. Yet 〈…〉 distinct and distinct as a person by Himselfe 5. A person by Himselfe yet 〈◊〉 Himselfe but proceeding 6. Proceeding from both Persons that stand before 〈◊〉 the Father and the Sonne 7. And that breath-wise And so we have done 〈…〉 But yet we have not done though For the other question must be 〈…〉 no remedie it imports us For as good not heare of Him at all as heare 〈…〉 Him 〈◊〉 then I come Si recepistis Have ye received the Holy Ghost II. The second part Wherein 〈…〉 points 1. That we are lyable to this question and to the affirmative part 〈…〉 and so are bound to receive Him For so si presuppsoeth 2. If 〈…〉 how to know it 3. If we have not how to compasse it 〈…〉 〈…〉 we may esteeme by this that S. 〈…〉 his 〈…〉 at the first as the most needfull point Two thing◠〈…〉 we must Secondly that it must be 〈…〉 〈…〉 〈…〉 any Spirit or receive at all May we not out of our selves 〈…〉 our â—urnes No For holy we must be if ever we sâ—â—ll rest 〈…〉 for Heb. â—â— â—4 without hâ—linesse none shall over see GOD. But holy we cannot be 〈…〉 or acquisite There is none such in all morall Philosophie 〈…〉 sâ—ith by illumination so have we our holinesse by inspiratiâ—◠〈…〉 both 〈◊〉 without 〈…〉 Philosophers came and so Christians may but that will not serve 〈…〉 furtheâ— Our habits acquisite will lift us no further then they did the 〈…〉 no further then the place where they grow that is earth and nature 〈…〉 câ—â—not worke beyond their kind nothing can nor rise higher then their spring 〈◊〉 therefore Si habituâ—â—â— acquisistis but si Spiritum recepistis we must go by Of recâ—iâ—ing the Holy Ghost 〈◊〉 then why recepistis Spiritum Sanctum the Holy Ghost No receiving will serve but of him The reason is 〈◊〉 nothing heer below that we seek but to heaven we aspire Then is to heaven we shall somthing from heaven must thither exalt us If Partakers of the divine nature 2. Pet. 1.4 we hope to be as great and pretious promises we have that we shal be that can be no otherwise then by receiving one in whom the divine nature is He being received imparts it to us and so makes us Consortes divinae naturae and that is the Holy Ghost For as an absoluâ—e â—ecessity there is that we receive the Spirit els can we not live the life of 〈◊〉 so no lesse absolute that we receive the holy Spirit els can we not live the life of 〈◊〉 and so â—onsequently never come to the life of glorie Recepistis Spiritum gives the life â—â—turall Recepistis Spiritum Sanctum gives the life spirituall 1. Cor. 1â— 45 1. There holdeth a correspondence between the naturall and the spirituall The same way the 〈◊〉 as made in the beginning by the Spirit mooving upon the waters of the dâ—ep the very same was the world new made the Christian world or Church by the sâ—me Spirit mooving on the waters of baptisme 2. And 〈◊〉 how in the first ADAM we come to this present life by sending the breath of life into our bodies So in the second come we to our hold in the other life by sending the Holy Ghost into our soules 3. By that Spirit which CHRIST was conceived by by the same Spirit the Christian also must be Not to be avoided absolutely necessarie all these it cannot be otherwise Another 〈◊〉 of His â—â—ceiving For a 2. Luke 11.24 the house will not stand emptie long One Spirit of other holy or unholy will enter and take 〈◊〉 up We see the greatest part of the 〈…〉 are entered upon and held some by the b Esa. 29.10 spirit of slumber that passe their â—ime â—s it were in a sleepe without any sense of GOD or religion at all Others by the c Esa. 19.14 spirit of giddinesse that reele to and fro and every yeare are of a new 〈◊〉 Others by d 1. Tim. 4.1 the spirit of error given over to beleeve lies through strong illusâ—â—â— And they that seeme to know the truth some with the e Luke 11.24 uncleane spirit some 〈…〉 f Iam. 4.5 or some such for they are many that a kind of necessitie there is to 〈…〉 and receive the good Spirit that some or other evill spirit from GOD 〈…〉 From which GOD deliver us A third 〈…〉 â—e receive Him for that with Him we shall receive what ever we 〈…〉 need 〈…〉 for our soule 's good And heer fall in all His Ofâ—iâ—es By Him g Tit. â— 6 we are regenerate at the first in our baptisme By Him after Heb. â— 2 conâ—â—rmed in the imposition of hands By Him after 1. Tim. 5 1â— renewed to repentance when we fall 〈◊〉 by a second imposition of hands By Him 〈…〉 taught all our life long that we 〈…〉 〈…〉 〈…〉 forget 〈…〉 stirred up in what we are dull 〈…〉 〈…〉 〈…〉 〈…〉 infirmities comforted in our heavinesse in a 〈…〉 day of 〈…〉 and â— râ—â—sed up againe in the last day Go all 〈…〉 our Baptisme to our very Resurrection and we cannot misse Him 〈…〉 we must 〈…〉 other side Si non recepistis without Him received receive what we will 〈…〉 good Receive the Word it is but r 2. Cor. 3.6 a killing letter receive 〈…〉 IOHN 's Baptisme but a s Gal. 4 9. barren element receive His flesh t Ioh. 6.63 it profiteth 〈…〉 CHRIST it will not do for u Rom. 8.9 Qui non
it may be called dwelling but sure never so did before as since these gifts came from Him Did not dwell they call it visiting then went and came and that was all But since he came to settle himselfe to take his residence not to visit any longer 1. Dwâ—â—â— nâ—t visit but even to dwell among them Nor among men before but among some men He was cooped up as it were 2. Amonâ— men at large Psal 76.1 Gen. 9 27. Ephâ—s 4.10 Notus in Iudae â Deus and there was all Since the fulnesse of the Gentiles is come in Iaphet into Shem's tents All nations his neighbours all interessed in Him and His Gifts alike Saint Paul upon this verse He ascended Vt impleâ—et omnia Impleret His omnia ours Filled with His gifts He full all that is all the compasse of the earth full of His fullnesse It is for love even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His love of men that makes him desire thus to dwell with us This is evident by this captivitas soluta and these dona distributa by this Captivitie led that is by His fighting for it by these gifts given that is by His bidding for it that all this He doth and all this He gave and all for no other end but this So as quid requirit Dominus on his part quid retribuam Domino on ours all is but this ut habitet nobiscum Deus that the true Arke of His Presence His Holy Spirit may finde a place of rest with us What shall we doe then shall we not yield to Him thus much or rather Our duty thus little If He have a minde to dwell in us shall we refuse Him It will be for our benefit we shall finde a good neighbour of Him 1. Châ—o 6.41 Shall we not then say as they did to the Arke Arise O Lord into thy resting place But first two things would be done 1 The Place would be meet 2 And the usage or entertainment according For the Place Never looke about for a soile where To prepare Him a place The place are we our selves He must dwell in us if ever He dwell among us In us I say not beside us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word and so it signifieth Sic inter nos ut in nobis And if so then Locus and Locatum would be suitable A Dove He is He will not come but ad tecta candida to no foule or sooty place Ointment He is powred He will not be but into a cleane and sweet not into a stinking or loathsome phiall To hold us to the word GOD He is and Holy is His title So would His place be an holy place and for GOD a Temple You know who saith Templum Dei estis vos 1. Cor. 3.16 Know ye â—ot ye are the Temples of GOD if He dwell in you To enterteine Him But it is not the place though never so commodious makes one so willâ—â—g to dwell as doth the good usage or respect of those in the middst of whom it is Heâ—â—e will I dwell for I have a delight saith He. It would be such as to delight Him if it might be Ver. 16. but such as at no hand to grieve Him For then He is gone againe Migremus hinc streight and we force Him to it For who would dwell where he cannot dwell but with continuall griefe And what is there will sooner grieve Him and make Him to quit us then discâ—rd or dis-union Among divided men or minds He will not dwell Not but where unitie and love is In vaine we talke of the Spirit without these Aaron's ointment and the dew of Hermon both types of Him ye know what Psalme they belong to It beginns with habitare fratres in unum It is in this Psalme before ver 9 â— wâ—â—â—e men are of one mind in an house Psal. 133.1 there He delights to be This very day they that received Him were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Adverb of the Feast And the Apostle in his comment on this verse No better way saith he to preserve the unitie of the Spirit or the Spirit of unitie choose you whither then in the bond of peace To say truth who would be hired to dwell in Mesech Ephes. 4.3 Psal. 120.5 where nothing is but continuall jarrs and quarrells Such places such men are even as torrida Zona not habitable by the Spirit by this Spiâ—it But for the other spirit the spirit of division they are Vt habitet daemon inter eos a fâ—t place for the Devill to dwell among such Thinke of this seriously and sett it downe that at Salem is His Tabernacle Psal. 76.2 and Salem is peace and so the Fathers read it In â—ace fâ—ctus est locus Ejus Make Him that place and He will say Heer is my rest heer will 〈◊〉 for I have a delight therein We said even now to dwell among us He must dwell in us And in us He will dwell if the fruicts of His Spirit be found in us And of His fruicts the very first is Love And the fruict is as the tree is For He himselfe is Love the essentiall Love and Love-knott of the undivided Trinitie By the Sacrament Now to worke love the undoubted both signe and meanes of His dwelling what better way or how sooner wrought then by the Sacrament of love at the Feast of lâ—ve upon the Feast-day of Love when Love descended with both his hands full of giftâ— for very love to take up His dwelling with us You shall observe there ever was and will be a neer alliance betweene His doâ—a dedit hominibus and His dona reliquit hominibus The Gifts He sent and the Gifts He left us He left us the gifts of His body and blood His body broken and full of the characters of love all over His blood shedd every drop whereof is a great drop of Love To those which were sent these which were left love joy peace have a speciall con-naturall reference to breed and to maintaine each other His body the sâ—irit of strength His blood the spirit of comfort Both the Spirit of Love This Spirit we said we are to procure that it may abide with us and be in uâ— And what is more intrinsecall in us abideth surer groweth faster to us then what we eat and drinke Then if we could get a spirituall meat or get to driâ—â—â— of the Spirit 1. Cor. 10.3.4 1. Cor. 12.13 there were no way to that And behold heer they be For heer is 〈◊〉 meat that is breeding the Spirit and heer we are all made drinke of one Sâ—iâ—it thâ—t there may be but one spirit in us And we are all made one bread and one bâ—â—y knead togither and pressed togither into one as the Symboles are the bread and the wine So many as are partakers of one bread
and carries not up So Spiritum Sanctum is not sâ—iritum suum 2 Nor Spiritum mundi Nor Spiritus mundi is not Spiritus CHRISTI Els doth Saint Paul wrong to oppose them It is too sure such a Spirit there is as the Spirit of the world and that the greatest part of the world live and breath and move by it and that it doth well somtimes but without eny reference to GOD or CHRIST or HOLY GHOST For even the acts they doe of Religion are out of worldly reasons and respects Herods reason Videns quia placeret populo saw the world would that way Demetriuâ—'s reason Acts 12.3.19.27 Periclitatur portio nostra It may prove dangerous to their worldly estate The 〈◊〉 Oh sett forward that point of Divinitie for then all they have is ours Gen. 34.23 See 〈◊〉 noâ— whence this winde blowes from what spirit this breath comes from Spiritus mundi plainely And I know not how but as if CHRIST 's mouth were stopped 〈◊〉 His breath like to â—â—ile him the world beginnes to fare as if they had got a new mouth to draw breath from to governe the Church as if Spiritus Praetorij would do things better then Spiritus Sanctuarij and mans law become the best meanes to teach the feare â—f GOD and to guide Religion by In vaine then is all this act of CHRIST 's He might have kept His breath to himselfe But it will not so be When all is done the Spirit must come from the Word and the Holy Ghost from CHRIST 's mouth that must doe this governe the Church Thither we must for Sanctum even to the Sanctuarie and to no other place And a certaine note it is this to discerne the Holy Spirit of GOD from the Spirit of what you will From CHRIST it comes if it be true He breathes it It cannot but be true if it come from Him for He is the Truth And as the Truth so the Wisedome of GOD that if it savor of falshood or follie it came not from Him Ioh. 14.6 1. Cor. 1.3 He breathed it not But His Breath shall not faile shall ever be hable to serve His Church without all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the private Spirit and without all the additaments of Spiritus mundi And if we gape after them we make this Accipite more then needs And if we doe so I know not what shall become of us But the Holy Ghost may be received more waies then one He hath many Spiramina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many manners He comes And multiformis gratia He comes with Which way it is received 1. Pet. 4.10 He and they carrie the name of their cause and to receive them is to receive the Spirit There is a gratum faciens the saving grace of the Spirit for one to save himselfe by received by each without respect to others and there is a gratis data what ever become of us serving to save others by without respect to our selves And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of a holy Calling For it is a grace to be a conduit of grace eny way 2. Cor. 8.4 All these and all from one and the same Spirit That was heere conferred was not the saving grace of inward Sanctimonie they were not breathed on to that end The Church to this day gives this still in her Ordinations but the saving grace the Church cannot give none but GOD can give that Nor the gratis data it is not That came by the tongues both the gift of speaking diverse languages and the gift of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking wisely and to the purpose And we know none is either the holier or the learneder by his Ordination Yet a grace it is For the very Office it selfe is a grace Mihi data est haec gratia saith the Apostle in more plâ—ces then one and speakes of his Office and nothing els Eph. 2.7 c. The Apostleship was a grace yet no saving grace Els should Iudas have beene saved Cleerely then it is the grace of their Calling this whereby they were sacred and made persons publique and their acts authenticall and they enhabled to do somewhat about the remission of sinnes that is not of like availe done by others though perhaps more learned and vertuous then they in that they have not the like mitto vos nor the same Accipite that these have To speake with the least As the act of one that is a publique Notarie is of more validitie then of another that is none though it may be he writes a much fairer hand And this lo was the grace heere by breathing conferred to them of Spiritum a Spirituall of Sanctum an holy Calling and derived from them to us and from us to others to the world's end Bâ—t take heed we sucke no error out of this word holy No more then we doe out of the word annointed When time was it was shewed the annointing was no inward holinesse or hability to governe by but the right of ruling onely So heere it is no internall qualitie infused but the grace onely of their Spirituall and Sacred function Good it were and much to be wished they were holy and learned all But if they be not their Office holds good though He that is a Sinner himselfe may remitt sinnes for all that and save others he may though himselfe be not saved For it was not propter se he received this power to absolve himselfe but as the next word is quorumcunque eny others whosoever Some adoe we have to plâ—cke this out but out it must For an error it is an old worne error of the Donatists and but new dressed over by some fanaticall Spirits in our dâ—yeâ— that teach in corners One that is not himselfe inwardly holy cannot be the meanes of holinesse to another And where they dare too that One that is not in state of grace can have no right to eny possession or place For they of right belong to none but to the true children of GOD that is to none but to themselves Fond ignorant men For hath not the Church long since defined it positively that the baptisme Peter gave was no better then that which Iudas and exemplified it that a seale of iron will give as perfect a stamp as one of gold That as the Carpenters that built the Arke wherein Noe was saved were themselves drowned in the flood That as the water of baptisme that sends the childe to heaven is it selfe cast downe the kennell Semblably is it with these And they that by the Word the Sacraments the Keyes are unto other the conduits of grace to make them fructifie in all good workes may well so be though themselves remaine unfruitfull as doe the pipes of wood or lead that by transmitting the water make the garden to beare both herbes and flowers though themselves never beare eny And lett that content us that what is
Cornelius heere was and I would we so were 2 The other that when all is done all is but accepting though Except He could to our feare and workes both and so is not bound but accept He will though of his grace and goodnesse and as it followes immediately the next verse for His word's sake which he sent preaching peace by Iesus who is Lord over all The last Whereunto accepted and that as appeareth in the XLVII verse was to the Sacrament and by it to the remission of sinnes and to the receiving the Holy Ghost in a more ample measure Opus dici the proper of this Day OF a truth I perceive He that saith Of a truth I perceive now in effect as it were saith before he did not so For I perceive now I. A Point newly perceived Comperi Matt 16.18 Luk. 22.32 Ioh. 21.16 is the speech of one that is come to perceiving of that which before he perceived not On this we pitch first That so great an Apostle for all Tu es Petrus and Rogavi 〈◊〉 and Pasce oves meas doth ingenuously confesse that now he had found that 〈…〉 now he had not For since the beginning of the Chapter he had not So that all 〈◊〉 comperi's were not yet come in By like his chaire was not yet made or he had not yet taken handsell of it But how it comes to passe after at Rome I know not at Caesarea Chap. 11.2 we see it was not so And they that in the next Chapter called him corâm to answer this Sermon sure they seeme as then not to have beene fully perswaded that Saint Peter could perceive all things and not misse in any IOB though in miserie yet in scorne saith to some in his time Indeed you you are the onely men Iob. 12.2 you perceive all Moses did not so There was a case wherein he was nesciens quid de eo facere deberet Num. 15 34. Moses knew not what he should doe Num. 15. There was a case whereof Elisha was feigne to say Et Dominus non nunciavit mihi GOD had not shewed it him 2. Reg. 4. But 2. King 4.27 when GOD did might not Moses and he both have said as Peter doth heere Of a truth before I did not but now I do perceive Yea but this is Old Testament Ioh. 11.49 And was it not so in the New There Caiphas he saith Tush you perceive nothing He perceived all But Cephas he saith he perceived not all For heere he now saith he perceiveth something and all his comperi's came not at once So saith Peter and so Paul 1. Cor. 13.9 All our knowledge is in part and so is all our prophesying too and putts himselfe in the number Of a truth then we perceive Saint Peter comes nothing neere his Successor that would be He perceives all that is to be perceived at once can have nothing added to his knowledge from the first instant he is sett downe in cathedrâ can have no new comperi his comperi's come in all together getts Caiphas's knowledge by sitting in Cephas's chaire They beginne to scorne this themselves now and pray him to get a good Generall Councill about him and he shall perceive things never the worse But it is not this onely they differ in In something beside For Peter tooke Cornelius up from the ground Verse 26. His Successor let Cornelius's Lord and Master ly still hardly Not a Captaine of Caesarea he but even Caesar himselfe Of a truth we may perceive nothing like Cephas in this neither The woman at the well-side said the Messias when He comes He will tell us all Yet when He came Ioh. 4.25 Ioh. 13.7 Ioh. 16.12 He told them not all at once Even to Tu es Petrus He said Tu nescis modò scies autem posthaec and of those Posthaec's this heere was one As they should be hable to beare for all they were not then hable And as it should be for them Act. 1.7 for it was not for them to know all Not the times and seasons and such other things as the Father had put in his owne power I speake it for this that even some that are farre enough from Rome yet with their new perspective they thinke they perceive all GOD 's secret decrees the number and order of them cleerely are indeed too bold and two busy with them Luther said well That every one of us hath by nature a Pope in his belly and thinkes he perceives great matters Even they that beleeve it not of Rome are easily brought to beleeve it of themselves And out they come with their Comperi's and with great confidence propound them But Comperi is one thing In veritate comperi another Comperi they may say and that may be doubted of but in veritate comperi that is it We may take up the Text a point further In veritate comperi will beare two senses 1 One I perceive that I did not before 2 The other I perceive that the contrarie whereof I did conceive before Not to perceive is but to be ignorant But Saint Peter in this had not onely beene ignorant but had positively held the quite contrarie ad oppositum Quod non ex omni gente at any hand At the fourteenth verse before for the Iewish meats we see he contests with GOD Not I Lord No heathenish meat I never eate any and at the twentie eight No lesse unlawfull to eate with heathen men Ignorance is but privative this is positive and so an error An error in the great Mysterie of Godlinesse a part whereof was preached unto the Gentiles that they also had their part in CHRIST And this is not this error alone The Apostles and Brethren seeme to have beene in the same they convented him for this new Comperi and he was seigne to answer for it That for the time generall it was this error and for ought we know Saint Stephen that was stoned before this departed the world in the opinion of In una not omni gente for then sure this truth was not perceived not received publiquely Then is not every error repugnant to GOD 's election Why every error more then 〈◊〉 sinne GOD is hable to pardon and not to impute error in opinion Pro. 14.22 Levit. 5 1◠1. Cor. 1.30 as well as 〈◊〉 practise and Nonne errant omnes qui operantur malum saith Salomon Doe not all 〈◊〉 that doe evill yes sure Did not the High Priest offer as well for the errors as for the transgressions of the people And is not CHRIST made to us by GOD Wisedome against the one as well as Righteousnesse against the other It was Saint Peter's case heere This onely we are looke to that with Saint Peter we be not wilfull if there come a cleer comperi but as ready ro relent in the one as to repent of the other That when we be shewed our error we open our eyes to perceive
to play the wise-man and to forethinke him of his folly committed Feare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is well called of the nature of a bridle to our nature to hold us into refraine from evill if it may be if not to check us and turne us about and make us turne from it Therefore Feare GOD and depart from evill lightly goe togither Pro. 3.7 as the cause and the effect you shall seldome finde them parted So then because it is first it is to stand first and first to be regarded Another reason is because it is most generall For it goes through all heathen and all It goes to omni gente For in omni gente there is qui timet For that they have so much faith as to feare appeares by the Ninivites plainly Nay it goes not onely to omni gente but even to omni animante too to beasts and all yea to the dullest beast of all Num. 22.23 to Balaam's beast he could not get her smite her spur her do what he could to her to runne upon the point of the Angels's sword that they are in worse case then beasts that are voyd of it So first it riseth of all and furthest it reacheth of all And this feare I would not have men thinke meanely of it It is we see the beginning of wisedome and so both Father and Sonne a Psal. 111.10 David and b Pro. 1.7 Salomon call it But if it have his full worke to make us depart from evill it is wisedome complete and the from GOD'S owne mouth c Iob 28.28 Iob. 28. Therefore d Esai 33.6 Esai bidds us make a treasure of it and e Pro. 28.14 Blessed is the man that is ever thus wise that feareth alwaies It is Salomon Proverb 28. For howsoever the world goe f Eccles 8.12 this I am sure of saith he it shall goe well with him that feareth GOD and carrieth himselfe reverently in His Presence Rom 8.15 And care not for them that talke they know not what of the spirit of bondage Of the seven spirits which are the divisions of one and the same Spirit this day heere sent downe the last the chiefest of all is the Spirit of the feare of GOD. Esai 11. So it is the Alpha and Omega first and last beginning and end First and last I am sure There is sovereigne use of it Esa. 11 2. Not regard them not that say it perteines not to the New Testament phanfying to themselves nothing must be done but out of pure love For even there it abideth and two sovereigne uses there are still of it those two which before we named One to beginn 2 the other to preserve 1. To beginn We sett it heere as an introduction as the dawning is to the day For on them that are in this dawning that feare His Name on them shall the Sunne of righteousnesse arise Mal. 4.2 It is Malachi saith it it is Cornelius heere sheweth it As the base Court to the Temple Not into the Temple at first stepp but come through the Court first As the needle to the threed it is Saint Augustine that first enters and drawes after it the threed and that sewes all fast togither Where there happens a strange effect that not to feare the next way is to feare The kinde worke of feare is to make us cease from sinne Ceasing from sinne brings with it a good life a good life that ever carries with it a good conscience and a good conscience casts out feare So that upon the matter the way not to feare is to feare and that GOD that brings light out of darkenesse and glorie out of humilitie He it is that also brings confidence out of feare 2. This for the introduction And ever after when faith is entred and all it is a sovereigne meanes to preserve them also Ther is as I have told you a composition in the soule much after that of the body The heart in the body is so full of heate it would stifle it selfe and us soone were it not GOD hath provided the lungs to give it coole 〈◊〉 to keepe it from stifling Semblably in the soule faith is full of Spirit ready enough of it selfe to take an unkind heate save that feare is by GOD ordeined to coole it and keepe it in temper to awake our care still and see it sleepe not in securitie It is good against saying in ones heat a Psal. 〈…〉 Non movebor saith the Psal. Good against b 〈…〉 33. Etsâ— râ—nnes non ego S. Peter found it so Good saith S. Paul against c Rom. 11 2â— Noli altum saepere And these would marr all but for the humble feare of GOD by that all is kept right Wherefore when the Gospell was at the highest Phil. 2.12 1. Pet. 1.17 worke out your salvation with feare and trembling saith Saint Paul passe the time of your dwelling heer in feare saith Saint Peter Yea our Saviour himselfe as noteth Saint Augustine when He had taken away one feare Ne timete Feare not them that can kill the body Mat. 10.28 and when they have done that have done all and can do no more in place of that feare putts another But sent Him that when He hath slaine the body can cast soule and it into hell fire and when He had so said once comes over againe with it to strike it home Etiam dico vobis 〈◊〉 say unto you feare Him So then this of feare is not Moses's song onely it is the song of Moses and the Lamb 〈◊〉 Made of the harmonie of the ton'e as well as t'other A speciall streign Apoc. 15.4 in that song of Moses and the Lamb Apoc. XV. you shall find this Who will not feare thee ô Lord He that will not may sibi canere make himselfe musique he is out of their queer yea the Lamb 's queer indeed out of both This have I a little stood on for that me thinks the world beginns to grow from feare too fast we strive to blow this Spirit quite away for feare of carnificina conscientiae we seeke to benumme it and to make it past feeling For these causes feare is with GOD a thing acceptable we heare And that the Holy Ghost came downe where this feare was we see So it is Saint Peter affirmes it For certaine of a truth So it is Saint Peter protests it Let no man beguile you to make you thinke otherwise No no but Fac fac vel timore paenae sinondum potes amore justitiae Do it man I tell thee do it though it be for feare of punishment if you cannot yet get your selfe to do it for love of righteousnesse One will bring on the other Esa. 26.18 Ver. 6. A timore Domini concepimus Spiritum salutis It is Esai By it we shall conceive that which shall save us There very words shall save us said the Angel and so they
remaineth for them to receive none but the second And that then is it And that bound they are to receive For though by speciall priviledge some are aspersi Spiritu quos aqua mystica non tetigit Sprinkled with the HOLY GHOST before they had 〈◊〉 Sprinkling of water of which number was Cornelius and these in the Text though while they were at the Sermon the HOLY GHOST came upon them yet to the Sacrament they came though we see That was to them and is to us all the Seale of GOD 's acceptation That first was theirs but the chiefe and last is this of ours For this is indeed the true receiving when one is received to the Table to eat and drinke to take his repast there yea ad accipiendum in quo acceptus est to take and to take into Him Heb. 10.10 Ephes. 1.7 that body by the oblation whereof we are all sanctified and that blood in which we have all remission of sinnes In that ended they in this let us end And this accepting we desire of GOD and desiring it in an acceptable time He will heare us and this is that acceptable time For if the yeare of Pentecost the fiftieth yeare were the acceptable yeare as Luk. 4.21 then the day of Pentecost the fiftieth day this day is the acceptable day for the same reason Truely acceptable as the Day whereon the Holy Ghost was first received and whereon we may receive Him now againe Whereon acceptus est is fullfilled both waies we of Him received to grace and He of us His flesh and blood and with them his Spirit He receiveth us to grace and we receive of Him grace and with it the influence of His Holy Spirit which shall still follow us and never leave us till we be accepti indeed that is received up to Him in his kingdome of glorie Whither blessed are they that shall be received A SERMON Preached before the KINGS MAIESTIE AT VVHITE-HALL On the IV. of Iune A. D. MDCXX being WHIT-SVNDAY I. IOHN CHAP. V. VER VI. Hic est qui venit per aquam sanguinem IESVS CHRISTVS non in aqua solum sed in aqua sanguine Et Spiritus est qui testificatur quoniam SPIRITVS est veritas This is that IESVS CHRIST that came by water blood not by water onely but by water blood And it is the Spirit that beareth witnesse for the Spirit is truth THIS is IESVS CHRIST and it is the Spirit So the verse you see linketh CHRIST and the Spirit togither is a passage from the one to the other Linketh them and so consequently linketh this Feast of the Spirit present with those of CHRIST that are gone before and under one sheweth the convenience of having the Spirit an article in our Creed and of having this day a feast in our Calendar For though CHRIST have done all that He had to doe all is not done that is to doe till the Spirit come too We have nothing to shew we want our teste a speciall part of out evidence is lacking that when all is done iâ— thâ—s be not nothiâ—g is done CHRIST without water water without bloud His water and bloud and He without the Spirit availe us nothing The Spirit we are to have and this day we have it and for the having it this day we keep a Feast As those hitherto for Christ complementum legis so this for the Holy Ghost complementum Evangelij which was not complete donec complerentur dies Pentecostes till the dayes of Pentecost were fulfilled till this day was come and gone Saint Iohn is every where all for love Heer in this Chapter I know not how he it hitt upon faith Which with him is rare so the more to be made of Specially in this age wherein it is growen the vertue of chiefe request And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent vertue is faith if it be faith For as there is saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge falsly so called 1. Tim. 6.20 so is there a faith for faith is it selfe but a land of knowledge How shall we then make faith of our faith Of it selfe it is but a bare act faith a thing indifferent the vertue and the value of it is from the objâ—ct it beleeveth in if that be right all is right And that is right if it have for his object not IESVS CHRIST barely but as Saint Iohn speaketh That IESVS CHRIST That IESVS CHRIST is somwhat a strange speech as if there were another Is there so Yes II. Cor. XI.V. ye have alium IESVM and Gal. I.VII. aliud Evangelium Not that but another IESVS Not this but another Gospell And as not that but another IESVS So CHRIST himselfe tells us you shall have not that but another CHRIST Another nay many other yet there is but one true Mat. XXIV XXIV Lo heer is CHRIST lo there He is Go into the desert there you shall have Him Get you to such a conventicle and there you shall not misse of Him Go but to one Citie I could name you shall have Christs enough and scarce a true one among them all Well then what shall we do to sever the precious from the vile That IESVS CHRIST Ier. 15.19 from others sett the Hic est ille upon the right CHRIST This saith Saint Iohn These two wayes 1 That IESVS CHRIST that comes in water and blood jointly not in either alone Hic est Ille If but in one he is another IESVS 2 That Iesus that hath the Spirit to bear Him witnesse is the true this Witnesse if he want Hic non est Ille Vnder one we shall learne CHRIST aright For as one may learn a false CHRIST so may he the true CHRIST falsly You have not so learned CHRIST saith the Apostle Ephes. 4.20 that is not amisse you have not meaning some other had And as learne CHRIST aright so learne to doe the Spirit his right not to shoot him of but know he is to have a chiefe Holy-day in our Fasti as He hath a part and a principall part in the Teste of whosoever shall bee saved The Summe The Summe is three Items we have 1. That we take not Pseudo-Christum pro Christo the false CHRIST for the true that is one that comes in His name but is not He. 2. Neither when we have the true one that we take not Semi-Christum pro Christo a moity or part of CHRIST for the whole 3. When we have the whole that we take Him not without His Teste and that is the Spirit For as good not take Him at all The Division Three parts I would lay forth 1 There is CHRIST 's part 2 There is the Spirit 's part 3 There is the Sacrament's part CHRIST 's part His double comming in 1 water and 2 bloud In it these 1 That Christ was so to come 2 That Christ did so come 3 Not onely did but doth so
come dayly to us 4 As He comes to us in both so we to come to Him for both and ever to take heed of the error of either alone of turning non solum into solum Then the Spirit 's part 1 Of His witnesse 2 Of the truth of it 1. Of His witnesse 1 That a witnesse there is to be 2 That a witnesse there is 3 Nay not one but three 4 Of which the Spirit is one and the chiefe witnesse His witnesse to 1 Iesus to 2 Christ that came 3 to the water to the 4 bloud He came in This of His witnesse Then of the Truth of it and withall how to discerne the Spirit that is the Truth And last the reversall to this That as not these without the Spirit So not the Spirit without these that is not without the Sacraments which are the monuments and pledges of these And so that we indeavour that the Spirit on this day the day of the Spirit may come to us and give His witnesse that CHRIST is come to us and come to us in them in them both to our comfort both heer and aeternally THus it is written and thus it behoved that he that was to come I. Christ's Part 1. That He was to come in water and bloud Mat. 1 21. Esa. 27.9 Iesus the Saviour of the world when He came should come in water and blood His name was so called Iesus saith the Angell to shew He should save His people from their sinnes To save us from them by taking them away For Hic est omnis fructus saith Esai and it is a ground with us All the fruict we have is the taking away of our sin Take that away the rest will follow of it selfe that indeed is all in all To take away sinne two things are to be taken away For in sinne are these two 1 Reatus and 2 Macula as all Divines agree the guilt and the soyle or spot The guilt to which Punishment is due The spoâ—t whereby we grow loathsome in GOD 's eyes and even in mens too For even before them Shame and Reproach follow sinn Take these two away and sinne is gone And there is no people under heaven but have sense of these two and no religion is or ever was but laboured to remove them both To take away soyle water is most fit To take away guilt blood No punishment for any guilt goes further then blood Therefore had the heathen their lustratious for the soyle which were ever by water donec me flumine vivo Abluero and their expiations for the guilt by shedding of blood ever sanguine plaâ—âstis without which they held no remission of sinnes The Iewes they likewise had their sprinkling water for the uncleannesse Nuâ— 8.7 Exod. 12 22. had their slaine sacrifice the blood whereof done on their posts the destroyer passed by them the guilt by it being fiâ—st taken away But the Prophet tells us No water no not snow-water Ier. 2.22 and put to it nitre and Borith and fullers sope never so much can enter into the soule to take away the steins of it And the Apostle he tells us It was impossible Heb 10.4 the bloud of bulls or goates should satisfie for the sinnes of men The water had not the vertue to get out those spotts nor the bloud the value to make satisfaction to GOD for mans trespasse Donec venit qui venturus erat Till He came that was to come Shilo with a bloud Gen. 49.10 and a water which because it was the bloud and water of the Sonne of GOD and so of GOD by his divine power infused into both gave the water such a piercing force and gave the bloud so inestimable high a value as was hable to worke both to put an end to that which neither the washings nor offerings of Nature or of the Law could ridd us of Thus in water and bloud was He to come that was to take sinne away Thus was He to come and thus did He come did come diverse wayes In bloud 2. That He did so come the bloud of His Circumcision In water the water of His Baptisme Began so and so ended In water the water of His strong crying and teares whereby He made supplication to GOD for us in bloud the bloud of His passion the bloud of Gethsemane Mat. 26.36 Ioh. 19.13.17 His bloudy sweat the bloud of Gabbatha of the scourges and thornes the bloud of Golgotha of His hands and feet digged Thus came He. Yet is it none of these Saint Iohn pointeth to these were at severall times but he points to his comming in both together at once This place of the Epistle referrs to that place of the Gospell where at once with one blow his side being opened there came forth blood and water both Bloud Sanguis Testamenti saith Zach. 9. the Blood of His Testament Ioh. 19.34 Zach. 9.11 Zach. 1â— 1 whereby He set His guilty prisoners free Water saith the same Zacharie c. 13. fons Domui Israel a founteine which he opened to the House of Israel for sinne and for uncleanesse The one blood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransome or price of the taking away the guilt the other water the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laver of our new birth from our originall corruption Haec sunt Ecclesiae gemina sacramenta saith Augustine These are not two of the Sacraments so there might be more but the twin-Sacraments of the Church So but two of that kind two famous memorialls left us in Baptisme of the water in the Cup of the New Testament of the blood He then came in 3. That he comes so still Thus did CHRIST come did and doth still For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the time past but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which respecteth even the present also Came not once but still and ever commeth so The water still runnes for He opened a founteine never to be drawen dry Heb. 13.20 And His massa sanguinis is not spent neither For it is sanguis aeterni foederis and so aeternus of the everlasting Covenant and so it selfe lasting for ever And that this His comming to us he meanes the order sheweth For when it came from Him it came in another order bloud came first and then water see the Gospell But heere in the Epistle when He comes to us water is first and then bloud Bloud and water the order quo ad se Water and bloud quoad nos Ever to us Ioh. 19.34 in water first But what meanes this not in water onely but in water and bloud To say in water and bloud was plaine enough one would thinke Our rule is in Logique Non sufficit alterum oportet utrumque fieri in Copulativis Our rule in Divinitie What God hath joyned no man presume to sever Yet when He had sayd in water and blood He comes over with them againe with his non in
draw water Esa. 12.3 then to draw blood from Him But indeed to looke well into the matter they cannot be separate they are mixt either is in other There is a mixure of the bloud in the water there is so of the water in the blood we can minister no water without blood nor blood without water In baptisme we are washed with water That water is not without blood The blood serves instead of nitre He hath washed us from our sinnes in His blood Apoc. 1.5 washed They made their robes white in the blood of the Lamp Apoc. 7.14 No washing no whiting by water without blood And in the Eucharist we are made drinke of the blood of the New Testament but in that blood there is water for the blood of CHRIST purifieth us from our sinnes 1. Ioh. 1.7 Now to purifie is a vertue properly belonging to water which yet is in the blood and purifying referrs to spotts not to guilt properly So either is in other Therefore the conceit of separation let it alone for ever To take heed then of dreining CHRIST 's water from his blood or abstracting his blood from his water of bringing in the Restringent sola into either Every one of us for his owne part thus to doe But howsoever men frame phansies to themselves as frame they will doe what we can that our doctrine be looked to we are not to teach IESVS CHRIST but That IESVS CHRIST that thus came in both That our Divinitie then on the one side be not waterish without all heart or comfort presenting CHRIST in water onely to make feâ—re where none is Nor on the other that we frame not our selves a Sanguine Divinitie voyd of fâ—are quite and bring in CHRIST all in blood blood and nothing els with little water or none at all for feare of Ex nimiâ spe desperatio Faith as it justifieth saith Saint Paul there is blood So it purifieth the heart saith Saint Peter Gal. 3.8 Acts 15.9 Rom. 8.20 1. Ioh. 3.3 there is water Hope as it saveth saith Saint Paul blood So it cleanseth saith Saint Iohn water In vaine we flatter our selves if they doe the one and not the other Doe we make grace of none effect that we may not Gal. 2. vlt. Doe we make the Law of none effect by faith that we may not neiâ—her Rom. 3.10 not this day specially the Feast of the Law and Spirit both but rather establish it Apoc. 15.4 Best if it could be sett right the Song of Moses and of the Lamb it is the harmonie of heaven Rom. 15.34 1. Ioh. 2.1 Ioh. 5.14 If we teach Ne peccetis water To teach also blood Si quis autem peccaverit with Saint Iohn If we say Salvus factus es blood to say Noli ampliuâ— peccare water withall with CHRIST himselfe This is that IESVS CHRIST and the true doctrine of Him neither diluta and so evill for the heart nor tentans caput and so fuming up to the head Neither Scammoniate tormenting the conscience nor yet Opiate stupifying it and making it senselesse And so much for CHRIST 's double comming II. The Spirits paâ—t Well when CHRIST is come and thus come may we be gone have we done Done we are yet in the middst of the verse before we make an end of it it must be Whitsontide The Spirit is to come too So a new qui venit that comes in both those and comes in the Spirit besides And a new non solùm not in water and blood onely but in the Spirit withall Not that CHRIST said not truly Consummmatum est that he hath not done all Yes Ioh. 19.30 to doe that was to be done CHRIST was enough needs no supplie The Spirit comes not â— His witnesse to doe comes but to testifie That inter alia is one of his Offices a A witnesse there is to be And a Witnesse is requisite There is no matter of weight with us if it be sped authentically especially a Testament but it is with a Teste And GOD doth none of His great workes but so of which this Comming is one even the greatest of all Neither of his Testaments Acts 14.17 without one As GOD in nature left not himselfe without witnesse saith the Apostle So neither CHRIST in Grace As then in the Old Testament Esay 8.20 Ad Legem testimonium saith Esay 8. So in the New Ad Evangelium testimonium to the Gospell to CHRIST and the testimonie calls Saint Iohn heere CHRIST also to have his Teste We to call for it and if it be called for of us to be hable to shew it A witnesse there needeth then and a witnesse there is One nay three b A witnesse there is nay three Deut. 17.6 In ore duorum that is in every matter nothing without two at least But in this so maine so high a matter God would enlarge the number have it in ore trium have it full no fewer then three three to His part three to ours At the ordering of it in heaven â—hree there were the 1 Father the 2 Word and 3 the Spirit that the whole Trinitie might be aequally interessed in the accomplishment of the worke of our salvation and it passe through all their hands And at the speeding it in earth three more 1 The Spiâ—it and 2 Water and 3 Bloud to answere them that all might goe by a Trinitie that Holy Holy Holy might be thrise repeated The truth heerin answereth to the type For under the Law nothing was held perfectly hallowed till it passed three the 1 cleansing watâ—r first the 2 sprincling of bloud second 3 and last that the holy oyle were upon it too the Holy oyle the Holy Ghost's type but when eny thing annointed with all three then had it his perfect halydome then it was holy indeed And even so passe we through three hands all 1 God's as men Water notes the Creation the heavens are of water and if they the rest God's â—s men 2 Christ's as Christen men Bloud notes the redemption 3 And the Spirit 's as Spirituall men which perteines to all If any be Spirituall he knowes this Gal. 6.1 Iud. 19. and you tâ—at be Spiâ—ituall doe this saith the Apostle For Christians that be animales Sâ—iâ—itum non habentes Saint Iude tells us there is no great reckoning to be made of them To let the other goe The Spiâ—it is a witnesse to IESVS CHRIST c Thâ— Sâ—iâ—it a 〈◊〉 1 〈…〉 that came in water and bloud Witnesse to IESVS CHRIST that came Witnesse to His water and blood He came in In a witnesse it is required He be Tâ—â—â—is idoneus will you see quà m idoneus how apt how every way agreeing The Sâ—irit and Iesus agree Iesus was conceived by the Spirit The Spirit and Christ agree in the word Christ is the Spirit For CHRIST is annointed Annointed with what â— To the waâ—â—r and 〈◊〉 He câ—me in
which the erecting of a new Estate must needs require Even â—hese not obeying this advise this Reddite of our Saviour's but mutining for the Roman tribute after under Florus and Albinus Deputies for Caesar besides that they lost their Temple Sacrifice and Service their Quae Dei upon this very point overthrew their estate cleane which to this day they never recovered Therefore Reddite Quae Caesaris is good councell lest Quae Dei and all goe after it To conclude then 1 Caesar and GOD will stand togither yea Tiberius Caesar and GOD. 2 To these so standing there are certaine things due of duety belonging 3 These things so due are to be rendred Not given as Gratuities but rendred as Debts And againe with good will to be rendred not delivered by force And as willingly so wisely Caesar to have his GOD his in distinction not confusion but each his own 4 Caesar such duties all such duties as pertaine to him at large but as this text occasioneth the duety of Tribute and Subsidie This is the Summe And if Tibâ—rius Caesar much more that Prince that every way Christ Himselfe would commend before Tiberius whom it were an injurie once to compare with Tiberius Above any Caesar of them all who hath exalted Him whom Tiberius crucified and professed Him with hazard of her estate and life whom they persecuted in all bloody manner Who hath preserved us in the profession of His holy Name and truth many yeares quietly without feare and peaceably without interruption and so may still many and many times many yeares more To this to such a one by speciall due Reddite more and more willingly and more bounteosly then to them The Conclusion is good the Consequent much more forcible This for Quae Caesaris now For Quae Dei at some other time when like Text shall offer like occasion A SERMON Preached before the KING'S MAIESTIE AT HAMPTON COVRT on SVNDAY the XXVIII of SEPTEMBER Anno MDCVI NVMB. CHAP. X. VER I II. Then GOD spake to Moses saying Make thee two Trumpets of silver of one whole peece shalt thou make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou shalt have them or they shall be for thee to assemble or call together the Congregation and to remoove the Campe. AMong diverse and sundry Commissions granted in the Law A Grant for the benefit and better order of GOD 's people this which I have read is one Given as we see per Ipsum DEVM by GOD himselfe and that vivae vocis Oraculo From God by expresse warrant from His owne mouth Then GOD spake to Moses saying And it is a grant of the Right and Power of the trumpets and with them Of the power of calling Assemblies The Grant of this Power a matter of importance of assembling the people of GOD. A Right and Power not to be lightly accounted of or to be heard of with sleight attention It is a matter of great weight and consequence The calling of Assemblies There is yeerely a solemne feast holden in memorie of it and that by GOD 's own appointment no lesse then of the Passover or of the Law it selfe Even the Feast of the trumpetts much about this time of the yeare the latter Aequinoctiall Cap. 29.1 And GOD appointeth no Feast but in remembrance of some speciall benefit It is therefore one of His speciall benefits and high favours vouchsafed them and to be regarded accordingly In whose hands this Power was before Thiâ— power hitherto ever since they câ—me out of Aegypt and that GOD adopted 〈…〉 His people unto this very day â—nd place had GOD kept in His owne hands as to Him alone of right properly belonging For unto this very day and place the pâ—ople of GOD as they had assembled many times and oft so it was ever they be the very last words of the last Chapter Cap. 9. v. 18 20.2â— which serve for an introduction to these of ours ever all theiâ— meetings and remoovings were by immediate warrant from GOD himselfe But heer now GOD no longer intending thus to warne them still by speciall direction from His owne selfe but to set over this power once for all Heer He doth it 〈◊〉 is tâ—e priâ—ary paâ—â—ing it from GOD Exod. 19.13 and deriving it to Moses who was thâ— firsâ— that ever held it by force of the Law written For to this place they came by the sound of GOD 's and from this place they dislodged by the sound of Moses's Tâ—â—mpet The time and place of the Granting And it is a point vâ—ry coâ—siderable what day and place this was for it appeareth they were yet at Sinai by the 12. verse yet at the very Mount of GOD by the 33. of thiâ— Chaptâ—r â—veâ—â—hen when this Commission came forth So that this power is as antiâ—nt as the Law At no other place nor no other time delivered then even the Law it selfe when the two Tables were given the two Trumpets were given and Moses that was made keeper of both the Tables made likewise keeper of both the Trumpetts Both at Sinai both at one time As if there were some neere alliance betweene the Law and Assemblies And so there is Assemblies being ever a speciall meanes to revive the Law as occasions serve and to keep it in life As if the Law it selfe therefore lacked yet somthing and were not perfect and full without them So till this Grant was passed they stayed still at Sinai and so soone as ever this was passed they presently removed To entreat then of this power The story of the Bible would serve our turne to shew us who have had the exercise of it in their hands from time to time if that were enough But that is not enough For the errors first and last about this point from hence they seeme to grow that men look not back enough have not an eye to this â—ow it was in the beginning Mat. 19.4 by the very Law of GOD. Being therefore to search for the Originall warrant by which the Assemblies of GOD'S people are called and kept This the originall Grant of it this place of Numbers is generally agreed to be it That heer it is first soâ—nd and heer it is first sounded even in the Law the best ground for a Power that may be In Lege quid scriptum est quomodo legis saith our SAVIOVR What is written in the Law Luke 10.26 how reade you there as if He should say If it be to be read there it is well then must it needs be yeelded to there is no excepting to it then unlesse you will except to Law and Law-giver to GOD and all Let us then come to this Commission The points of it be three First two trumpets of silver to be made out of one whole peece The Parts of the Grant both Secondly with these trumpets the Congregation to be called and the Camp removed Thirdly Moses to make these
where plaine meaning and dealing without as Esai calls them these same deepe digged devises 3 where the eye is upon idipsum and no ipsum els Esai 29.15 4 where GOD is not constreined to dwell in Mesech but the People and their Governours offer willingly there stands GOD and there will he ever stand Of that place he saith haec est requies mea This is my rest heere will I stay Psal. 132.14 for I have a delight therein Thus doing then thus procuring our Assembly thus qualified we performe our duty to GOD and to his standing And this done we shall never need to feare judicabit come when it will And now to conclude Mine unfeined hearty prayer to GOD is and dayly shal be that if ever in any he would stand in this Congregation And if ever any used the meanes so to procure him we may use them The rather that Ecclesia malignantium the malignant Synagogue may not aske with derision Where was then their GOD Where stood he To have regard what wil be said abroad Psal. 26.5 Behind the wall sure not in the Assembly Such proceedings and His standing will never stand togither But rather that all may say Verily GOD was among them Of a truth GOD stood in that Congregation where with so good accord 1. Cor. 2.14 so good things so readily were passed CHRIST was in the midst of them His holy Spirit rested on them Yet I know what men say of or on is not it what GOD saith that is all in all To men we doe not To GOD we stand or fall whose judicabit we cannot scape either the one way or the other but have a judicabit 〈◊〉 us that we may if we yield his standing all due respect Even Euge 〈…〉 〈…〉 â— 23 intra in gaudium Domini which in the end will be worth all But iâ— any shall say O the time is long to that peradventure not so long though as we reckon well yet in the mean time now for the present it stands us in hand to use him well and our selves well to him For it he stand not to us we shall not subsist we shall not stand but fall before our enemies This time is now this danger is aâ— hand 〈…〉 our 〈◊〉 use of 〈◊〉 â—gainst our 〈◊〉 Vse him well then Stand before Him thus standing with all due reverence and regard that as by His presence he doth stand among us so he may not onely doe that but by His Mercie also stand by us and by His Power stand for us So shall we stand and withstand all the adverse forces and at last for thither at last we must all come stand in His judgement Stand there upright To our comfort for the present of His standing by us And to our endlesse comfort for the time to come of his judging for us A SERMON PREACHED AT CHESVVICK IN THE time of Pestilence AVGVST XXI An. Dom. MDCIII PSAL. CVI. VER XXIX XXX Thus they provoked him to anger with their owne inventions and the Plague was great or brake in among them Then stood up Phinees and prayed or executed iudgement and so the Plague was ceased or stayed HER is mention of a Plague of a great Plague For there died of it Num. 3 5.9 four twenty thousand And we complaine of a Plague at this time The same axe is layd â—o the root of our trees Or rather because an axe is long in cutting downe of one tree the Rasor is hired for us Esai 7.20 that sweeps away a great number of haires at once as Esai calleth it or a Scithe that mowes downe grasse a great deale at once But heere is not onely mention of the Breaking in of the Plague in the XXIX Verse but of the staying or ceasing of the Plague in the XXX Now whatsoever things were written aforetime Rom. 5.4 were written for our learning and so was this Text. Vnder one to teach us how the Plague comes and how it may be stayed 〈…〉 The Plague is a disease In every disease we consider the Cause and the Câ—re Both which are heere set forth unto us in these two Verses In the former the Cause how it comes In the latter the Cure how it may be staid To know the Cause is expedient for if we know it not our Cure will be but palliative as not going to the right And if knowing the Cause we add not the Cure when we are taught it who will pity us For none is then to blame but our selves Of the Cause first and then of the Cure The Cause is set downe to be â—wofold 1 GOD'S anger And 2 their inventions GOD'S anger by the which and their inventions for the which the Pâ—ague brake in among them The Cure is likewise set downe and it is twofold out of two significations of one word the word Palal in the Verse Phinees prayed some read it Phinees executed iudgement some other and the word beares both Two then 1 Phinees's Prayer one 2 Phinees's executing judgement the other by both which the Plague ceased His prayer referring to GOD'S anger His executing judgement to their inventions GOD 's wrath was appeased by his prayer Prayer referrs to that Their inventions were removed by his executing of judgement The execution of judgement referrs to that If his anger provoked doe send the Plague His anger appeased will stay it If our inventions provoke his anger the punishing of our inventions will appease it The one worketh upon GOD pacifieth Him 〈…〉 The other worketh upon our soule and cures it For there is a cure of the soule no lesse then of the body as appeareth by the Psalme 〈…〉 Heale my soule for I have sinned against thee We are to beginn with the Cause of the plague in the first Verse And so to come to the Cure in the second I. 〈…〉 Cause OF the Cause 1 First that there is a Cause 2 And secondly What that Cause may be 〈…〉 ther is 1. That there is a cause that is that the plague is a thing causall not casuall comes not meerly by chance but hath somewhat some cause that procureth it Sure if a Sparrow fall not to the ground without the providence of GOD of which two are sold for a farthing 〈…〉 10 2â— much lesse doth any man or woman which are more worth then many Sparrowes And if any one man comes not to his End as we call it by casualtie but it is GOD 〈◊〉 21.13 that delivers him so to die How much more then when noâ— onâ— â—uâ— many thousands are swept away aâ— once The Philistins in their plague put the matter upon triall of both these waies Whither it were God's hand 2 Or wither it were but a chance And the event shewed it was no casualtie but the very handy-worke of GOD upon them And indeed the very name of the Plague doth tel us as much or Deber in
Chrysostome Ad Hebr. Hom. Hoc est exemplar illius c. And Thomas Aquinas giving the reason of the diverse Names given to this Sacrament saith that it hath a triple signification 1. Respectu praeteriti one in respect of the Time past inasmuch as it is commemorative of the LORD 's Passion which is called a true sacrifice and according to this it is called a sacrifice 2. Respectu praesentis in respect of the present that is of the Vnitie of the Church unto which men are gathered by this Sacrament and according to this it is named a Communion or Synaxis because by it we communicate with CHRIST and are partakers of his Flesh and Deity 3. Respectu futuri in respect of that which is to come inasmuch as this Sacrament is prefigurative of the fruition of GOD which shal be in heaven and accordingly it is called viaticum because it heer furnisheth us in the way that leades us thither Againe it is called the Eucharist that is bona gratiae the good grace because â—ternall life is the grace of God Rom. VI. or els because it really conteines CHRIST who is full of grace It is also called Metalepsis or Assumptio because by it we assume the Deite of the Sonne All this Part. III. Q. LXXIII Artic. IIII. In corpore And in his Answer ad III m. he addeth That this Sacrament is called a Sacrifice inasmuch as it doth â—epresent the Passion of Christ it is likewise called Hostia an Host inasmuch as it conteyneth Christ himself who is Hostia salutaris Ephes. V. Heer is a Representative or Commemorative and Participated Sacrifice of the Passion oâ— Christ the True sacrifice that is past and heer is an Eucharisticall sacrifice but for any Extâ—â—nall Proper sacrifice especially as sacrifice doth signifie the Action of sacrificing heer is not one word And theâ—fore this is a new conceipt of later men since Thoâ—aâ— his time unknowne â—o him and a meer Novellisme And the Cure is as bad as the Diseaâ—e Though Thomas gives no other reasons why it is called a sacrifice yet say they Thomas denieth it not For that is plainly to confesse that this is but a patch added to Antiquitie And yet when he saith it is a Representative or Commemorative Sacrifice respectu praeteriti in respect of that which is past that is the Passion of Christ which was the true Sacrifice he doth deny by consequent that it is the true sacrifice it selfe which is past And if Christ be sacrificed daily in the Eucharist according to the Action of sacrifice and it be one and the same sacrifice offered by Christ on the Crosse and the Priest at the Altar then can it not be a Representation of that sacrifice which is past because it is one and the same sacrifice and Action present Therefore Saint Paul proceeds in the XV. Verse by him therefore let us offer the sacrifice of praise to GOD continually that is the fruit of our lipps giving thanks to his Name Let us offer up to GOD Christians then have an offering and let us offer up to GOD continually this is the ground of the daily Sacrifice of Christians that answereth to the daily sacrifice of the Iewes And this Sacrifice of praise and thanks may well be understood the Eucharist in which we chiefly praise and thank GOD for tâ—is his chief and great blessing of our Redemption And this and all other Sacrifices of the Church externall or spirituall must be offred up and accepted per Ipsum in by and through Christ. S Paul saith not Ipsum offeramus Let us offer him that is Christ but let us offer and sacrifice per Ipsum by him in whom onely we and our sacrifices are accepted And Rom. XII.I. Offerte corpora Offer your bodies living sacrifices holy and acceptable to God which is your reasonable service It is not Corpora sine Ammis not bodies without soules For in them without soules there is no life no holinesse no accepting and this is mans reasonable service all els is without reason And Saint Peter the first Pope as they reckon him who I am assured had infallibility saith I. Pet. II.V. Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall Sacrifices acceptable to GOD Per Iesum Christum by Iesus Christ. And Saint Iames Chap. I. Ver. XVIII tells us that to this end GOD begat us by his word of truth that we might be primitiae creaturarum not offer to GOD the first fruits of our fields or cattle but that we might offer up our selves as first fruits to GOD. So all the Offerings of the Church are the Church it self and Christ the Head offered corpus naturaâ—e his naturall Body his soule and flesh for a sacrifice for the ransome and price of our sinn thereby purchasing eternall redemption Heb. X.XII. and by this one offering he perfected for ever them that are sanctified Verse XIII Neither doth Christ there that is in heaven where he now appeares in the presence of GOD offer often or any more for us but this once there is appearing but no offring And the Apostle gives the reason of it For then he must have often suffered since the foundation of the world Heb. IX 24.25.26 He appeares in heaven as our High Priest and makes intercession for us but he offers his naturall body no more but once because he suffers but once No offering of Christ by Saint Paul's rule without the suffering of Christ the Priest cannot offer Christ's naturall bodie without the suffering of Christ's naturall bodie So likewise the Church which is Christ's mysticall bodie offers not Christ's naturall bodie it hath no power to offer the naturall bodie which is proper to Christ onely Pono animam nemo tollit not the Church nor they that are not the Church And there is no such thing in Scripture nor I presume can easily be shewed out of any of the probable and undoubted Fathers but the Church offers corpus mysticum Christ's mysticall bodie that is it self to GOD in her daily Sacrifice First all sacrifice is proper due only to God Be men never so venerable never so worshipfull yea adorandi to be adored also yet no man ever offered sacrifice to any unlesse he knew him or thought him or feigned him to be a God Saint Aug de Civ Dei l 10. c 4. Et cont Faust. l. 20.21 True Angels would never accept Sacrifice wicked Angels only sought it because they also affected to be deified In which respect never any Priest at the Altar even super corpus Martyris over the bodie or sepulcher of any Martyr prayed thus Offero tibi Sacrificium Petre Paule Cypriane I offer sacrifice to Thee ô Saint Peter Saint Paul or Saint Cyprian All celebrities towards them whether praises to GOD for their victories or Exhortations to their imitation are onely Ornamenta memoriarum the Ornaments of their memories not Sâ—cra noâ—