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
profession live a brutish life Nay then Saint Paul tells us further that if we henceforth walke like men like but even carnall or naturall men 2. Cor. 3.3 it is a fault in us Some-what must appeare in us more then in ordinarie men who are vouchsafed so extraordinarie a favour Some-what more then common would come from us if it were but for this Daies sake To conclude not onely thus to frame meditations and resolutions 1 For Practise Phil. 3.12 but even some practise too out of this act of apprehension It is verie agreeable to reason saith the Apostle that we endevor and make a proffer if we may by any meanes to apprehend Him in His by whom we are thus in our Nature apprehended or as He termeth it comprehended even Christ Iesus and be vnited to Him this day as He was to us this day by a mutuall and reciprocall apprehension We may so and we are bound so verè dignum justum est And we do so so oft as we do with Saint Iames lay hold of apprehend or receive insitum verbum the word which is daily grafted into us For the Word He is and in the word Iam. 1.21 He is received by us But that is not the proper of this day vnlesse there be another ioyned vnto it This day Verbum caro factum est and so must be apprehended in both But specially in His flesh as this day giueth it as this day would have us Now Ioh. 1.14 the bread which we breake is it not the partaking of the bodie of the flesh of Iesus Christ It is surely and by it 1. Cor. 10.16 and by nothing more are we made partakers of this blessed vnion A little before he said Because the children were partakers of flesh and bloud He also would take part with them May not we say the same Because He hath so done taken ours of us we also Verse 14. ensuing his stepps will participate with Him and with His flesh which he hath taken of us It is most kindly to take part with Him in that which He tooke part in with us and that to no other end but that He might make the receiving of it by us a meanes whereby He might dwell in us and we in Him He taking our flesh and we receiuing His spirit by His flesh which He took of us receiving His spirit which He imparteth to us That as He by ours became consors humanae naturae so we by His might become consortes Divinae naturae 2. Pet. 1.4 partakers of the Divine nature Verily it is the most streight and perfect taking hold that is No vnion so knitteth as it Not consanguinitie Brethren fall out Not marriage Man and wife are severed But that which is nourished and the nourishment wherewith they never are never can be severed but remaine one for euer With this Act then of mutuall taking taking of His flesh as He hath taken ours let us seale our dutie to Him this day for taking not Angells but the Seed of ABRAHAM Almighty GOD grant c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Wednesday the XXV of December A. D. MDCVI being CHRIST-MASSE day ESA. CHAP. IX VER VI. For unto us a Child is borne and unto us a Sonne is given and the Government is upon His shoulder and He shall call His Name WONDERFVLL COVNSELLER THE MIGHTY GOD THE EVERLASTING FATHER THE PRINCE OF PEACE THE words are out of Esay and if we had not heard him named might well haue been thought out of one of the Evangelists as more like a storie then a Prophecie Is borne is given sound as if they had been written at or since the Birth of Christ yet were they written more then six hundred yeares before There is no one thing so great a stay to our faith as that we find the things we beleeve so plainly fore-told so many yeares before Is borne is given Nay shall be speake like a Prophet Nay is loquens de futuro per modum praeteriti speaking of things to come as if they were already past Rom. 4.17 This cannot be but God who calleth things that are not as if they were and challengeth any other to doe the like It is true miracles move much but yet Es. 41.23 even in Scripture we reade of lying miracles and the possibility of false dealing leaveth place of doubt ◠Thes. 2.9 even in those that be true But for one six hundred yeares before He is borne to cause prophecies plaine direct prophecies to be written of Him that passeth all conceit cannot be imagined how possibly it may be but by God alone Therefore Mahomet and all false Prophets came at least boasted to come in signes But challenge them at this not a word no mention of them in the world till they were borne True therefore that Saint Iohn saith The testimonie that is the great principall testimonie of Iesus Apoc. 19.10 is the spirit of prophecie It made Saint Peter when he had recounted what he himselfe had heard in the Mount yet as if there might be even in that deceptio sensus to adde 2. Pet. 1.19 Habemus etiam firmiorem sermonem prophetiae We have a word of prophecie besides and that firmiorem the surer of the twaine This Prophecie is of a certaine Childe And if we aske of this place as the Eunuch did of another in this Prophet Of whom speaketh the Prophet this we must make the answer that there Philip doth Acts 8.34 of Christ and the testimonie of Iesus is the spirit of this prophecie The ancient Iewes make the same It is but a fond shift to draw it as the latter Iewes do to Ezekias it will not cleave It was spoken to Ahaz Ezekias Father now king and that after the great ouerthrow he had by the kings of Syria and Israel in the fourth of his raigne But it is deduced by plaine supputation out of the eighteenth of the second of Kings Ezekias was nine yeare old before Ahaz his Father came to the crowne It was by that time too late to tell it for tidings then that he was borne he then being thirteene yeares of age Verse 7◠Beside how senslesse is it to applie to Ezekias that in the next verse that of his government and peace there should be none end that his throne should be established from thence forth for ever whereas his peace and government both had an end within few yeares To us it is sufficient that the fore-part of the Chapter is by Saint Matthew Mat. 4.15 expressely applied to our Saviour and that this verse doth inseparably depend on that and is alleaged as the reason of it For unto us Of Him therefore we take it and to Him applie it that cannot be taken of any or applied to any other but Him But how came Esay to speake of Christ to Ahaz Thus. The occasion of this Prophecie
Testament-wise or by way of Legacie the estate we have in the ioy and blisse of his heavenly Kingdome whereto we are adopted We are then made partakers of Him and with Him of both these His benefits We there are made to drinke of the Spirit 1. Cor. 12.13 Ephes. 4.30 by which we are sealed to the day of our Redemption and Adoption both So that our freeing from vnder the Law our investiture into our new adopted state are not fully consummate without it And what Shall this be all No when this is done there is allowance of twelve dayes more for this fullnesse of time that we shrinke not vp our duty then into this day alone but in the rest also remember to redeeme some part of the day to adopt some houre at the least to bethinke our selves of the duty the Time calleth to us for that so we have not IOBS dies vacuos no day quite empty in this fullnesse of time Heerof assuring our selves that what we do in this fullnesse of time will have full acceptance at His hands It is the time of His Birth 2. Cor. 6.2 which is ever a time as accepted so of accepting wherein what is done will be acceptably taken to the full Fully accepted and fully rewarded by Him of whose fullnesse we alâ—â—eceive Ioh. 1.16 With this condition of grace for grace ever one grace for another And so growing from grace to grace finally from this fullnesse we shall come to be partakers of another yet behind to which we aspire For all this is but the fullnesse of time But that the fullnesse of eternitie when time shall be runn out and his glasse empty Et tempus non erit amplius Apoc. 10.6 which is at His next sending For yet once more shall GOD send Him and He come againe At which comming we shall then indeed receive the fullnesse of our Redemption not from the Law that we have already but from Corruption to which our bodies are yet subiect and receive the full fruition of the Inheritance wherâ—to we are heer but adopted And then it will be perfect compleat absolute fullnesse indeed when we shall all be filled with the fullnesse of Him that filleth all in all Ephes. 1.23 For so shall all be when nothing shall be wanting in any 1. Cor. 15.23 for GOD shall be all in all Not as heer He is something and but something in euery one but then omnia in omnibus And then the measure shall be so full Mat. 25.21 as it cannot enter into us we cannot hold it We must enter into it Intra in gaudium Domini tui To this we aspire and to this in the fullnesse appointed of every one of our tiâ—es Almighty GOD bring us by Him and for His sake that in this fullnesse of time was sent to worke it for us in His person and worke it in us by the operation of His Blessed SPIRIT To whom c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Tuesday the XXV of December A. D. MDCX. being CHRIST-MASSE day LVKE CHAP. II. VER X. XI The Angell sayd unto them Be not afraid for behold I bring you good tidings of great ioy which shall be to all people That there is borne unto you this day a SAVIOVR which is CHRIST the LORD in the Citie of DAVID THere is a Word in this Text and it is Hodiè by vertue whereof this Day may seeme to challenge a speciall propertie in this Text and this Text in this Day CHRIST was borne is true any day but this day CHRIST was borne never but to day onely For of no day in the yeare can it be said Hodiè natus but of this By which word the HOLY GHOST may seeme to have marked it out and made it the peculiar Text of the day Then it will not be amisse Donec cognominatur hodiè Heb. 3.13 as the Apostle speaketh while it is called to day to heare it To morrow the word Hodiè will be lost This day and not any day els it is in season Let us then heare it this Day which we can heare no day besides IT is then the first report the very first newes that came as this day of that which maketh this day so high a Feast The Birth of CHRIST 1. Dixit Angelus It came by an Angel then No Man was meet to be the messenger of it And looke how it came then so it should come still and none but an Angel bring it as more fit for the tongues of Angels then of men Yet since GOD hath allowed sinfull men to be the Reporters of it at the second hand and the newes never the worse for that Good newes is good newes and welcome by any 2. Reg 7.9 though the person be but even a foule Leper that brings it Yet that the meannesse of the messenger offend us not ever we are to remember this Be the party who he will that brings it the newes of CHRISTS Birth is a message for an Angel This had been newes for the best Prince in the Earth That these Illis heer 2. Dixit illis these parties were Shepheards that this Message came to them needs not seeme strange It found none els at the time to come to The Angel was glad to find any to tell it to even to tell it the first he could meet withall None were then awake none in case to receive it but a sort of poore Shepheards and to them he told it Yet it fell not out amisse that Shepheards they were the newes fitted them well It well agreed to tell Shepheards of the yeaning of a strange Lamb such a Lamb as should take away the sinnes of the world such a Lamb Ioh 1.29 as they might send to the Ruler of the world for a present Mitte Agnum Dominatoriterrae ESAY's Lamb. Esa. 16.1 Or if ye will to tell Shepheards of the birth of a Shepheard Ezek. 34.23 EZEKIELS Shepheard Eccesuscitabo vobis PASTOREM Behold I will raise you a Shepheard the a 1. Pet 5.4 Chiefe Shepheard the b Heb. 13 20. Great Shepheard and the c Ioh. 10.11 Good Shepheard that gave His life for his flocke And so it was not vnfit newes for the Persons to whom it came 3. Dixit Evangelizâ— For the Manner the Angell delivereth it Evangelizando Church wise and that was a signe this place should ever be the Exchange for this newes Churchwise I say for he doth it by a Sermon heere at this Verse and then by a Hymne or Antheme after at the XIIII Verse A Sermon the Angell himselfe calls it so Evangelizo vobis I come to Evangelize to preach you a Gospell that first And presently after he had done his Sermon there is the Hymne Gloria in excelsis taken up by the Queere of Heaven An Angell makes the one A multitude of Angells sing the other The whole Service of this day the
that feat Corpus autem aptasti mihi Make him a bodie to doe it in and He will doe it Give Him an ortus est let Him be but borne He will make them meet streight Iustice and all For all the world sees if order could be taken that He that the Sonne of GOD the Word and Truth eternall would say Lo I come would take our nature upon Him and in it lay downe His soule an offering for sinne there were good hope of contenting Iustice and that the Meeting would goe forward Deus sanguine in suo Ephes. 5.2 GOD with his blood What sinne in the world would not that serve for What Iustice in heaven or earth would not that satisfie If ye speake of an expiation a ransome an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHRISTS owne word a perfect commutation there it is This had Matt. 16.26 Iustice will meet embrace kisse Mercie shake hands joyne now friends Iob 33. â—â— Inveni enim in quo repropitter I have found that now wherewith I hold my selfe fully content and pleased This way ye shall make them meet or els let it alone for ever VER XI Truth shall budde out of the earth and Righteousnesse shall looke downe from Heaven ANd this is it the Christian Religion setts before us how the Sonne of the most High GOD of heaven and earth took on Him our Nature that in our nature 1 The Birth Vâ—ritas oâ—ta est de terrâ— for our nature He might make to GOD even stando in terminis justitiae suae as the Schoolemen speake standing on the termes of his most exact strict justice a compleate full every way sufficient satisfaction And this lo makes the meeting This honour hath the Christian Religion above all other this glorie doth dwell in our land that these foure by CHRISTS Birth in it are brought not onely to obviaverunt sibi but even to osculatae sunt And if this be the glorie be not they the shame of Christian profession that cherish in their bosomes and entertaine with stipends such as are come to this phrensie I will call it to say what needs any satisfaction what care we whither Iustice meet or no that is in effect what needs CHRIST Cannot GOD forgive offenses to Him made of His free goodnesse of His meere mercie without putting his SONNE to all this paine Fond men If He would quit His Iustice or waive His truth He could But His justice and truth are to Him as essentiall as intrinsecally essentiall as His Mercie of aequall regard every way as deere to Him Iustice otherwise remaines vnsatisfied and satisfied it must be either on Him or on us For with beasts or prayers it will not be And it will hold of till it be If Iustice be not so mett with it will meet with them And they had better meet a shee-beare robbed of her whelpes Prov 7.12 then meet Iustice out of CHRISTS presence To us they meet this day at the Child-house For these great Lights could not thus meet but they must portend some great matter as it might be some great Birth toward The Astrologers make us beleeve that in the Horoscope of CHRISTS Nativitie there was a great Trigon of I wote not what Starrs met together Whither a Trigon or no this Tetragon I am sure there was these were all then in coniunction all in the ascendent all above the horizon at once At Orta est the Birth of Veritas the truth de 〈◊〉 from the earth The Occasion of drawing these foure together Christ the Truth Veritas prima Veritas will fitt CHRIST well who of himselfe said * Ioh. 14.6 Ego sum veritas I am the truth So is He Not that of the former Verse which is but veritas secunda the truth spoken or vttered forth He the veritas prima the first truth within That depends upon this Then are the words vttered true when there is an adaequation betweene them and the mind So the first Truth He is And Veritas secunda too The first and last both For now by His comming He is the adaeaeqation of the Word and the Work the Promise and the Performance That way He is truth too The truth of all Types 2. Cor. 1.2 the truth of all Prophecies For in Him are all the promises Yea and Amen Yea in the first truth Amen in the last That actuall verifying is the truth when all is done and that He is by His birth Christ de terrá And as the truth fits His Nature so doth earth Man Of whom GOD a Gen. 3 19 Earth thou art To whom the Prophet thrise over b Ier. â—2 29 Earth heare the Word of the LORD By whom the Wise man c Eccles. 10.9 Quid superbis Why should earth be proud d Esay 45.8 Germinet terra Salvatorem Let this earth bring forth a SAVIOVR be the terra promissionis the Blessed Virgin who was in this the Land of promise So was this very place applied by Irenaeus in his time Iren lib 3. cap 5. Lact. l. 4. cap. 12. who touched the Apostles times So by Lactantius So by Saint Hierom and Saint Augustine Those foure meet in this sense as doe the foure in the Text Quid est veritas de terrâ orta est CHRISTVS de faeminâ natus Quid est Veritas Filius Dei Quid terra Caro nostra What the truth CHRIST What the earth Our flesh In those words they find this Feast all Christs â—rta est double 1 De Coelo For Orta est it is double Therefore de terrâ is well added Another Ortus he had de coelo to wit His heavenly Divine Nature which as the day sprung from on high and He in regard of it called Oriens by Zacharie in the New Testament But this heer is de terrâ Luc. 1.78 a 2 De terra for the word properly signifies the shooting forth of a sprigg out of the ground and He in regard of this Ortus called the Branch by Zacharie in the Old Zec. 3.8 b Orta de 2. And there is more in Orta For it is Rabbi Moses note that is properly when iâ— springeth forth of it selfe as the field flowers doe without any seed cast in by the hand of man so saith he should the MESSIAS come Take His nature not onely in but de of the earth Not bring it with Him from heaven the error of the brainesick Anabaptist Gal. 4.4 Esa. 11.1 but take it of the earth be the womans Seed made of a woman out of the loines of DAVID Virga de radice Iesse the Roote of Iesse Nothing more plaine â— Orta est 3. And yet more from orta est For that the truth while it is yet vnaccomplisht but in promise onely it is but as the Seed vnder ground hid and covered with earth as if no such thing were assoone as ever it is actually accomplished as
sinners from seeking death in the error of their life But though there be in the Word a saving power yet is not all saving power in that nor in that onely there is a presse beside For this presse is going continually among us but there is another that goes but at times But in that it goes at such times as it falls in fitt with the wine-presse heer Nay falls in most fitt of all the rest For of it comes very wine indeed the blood of the grapes of the true Vine which in the blessed Sacrament is reached to us and with it is given us that for which it was given even remission of sinnes Not onely represented therein but even exhibited to us Both which when we partake then have we a full and perfect communion with CHRIST this day of His speaking righteousnesse in the Word preached of His power to save in the holy Eucharist ministred Both presses runn for us and we to partake them both I may not end till I tell you there remaineth yet another a third Wine-presse that you may take heed of it I will but point you to it it may serve as soure herbs to eat our Paschall Lambe with Mat. 28.2 The Sun they say danced this morning at CHRIST 's resurrection the earth trembled then I am sure there was an earthquake at CHRIST 's rising Psal. 2.11 So there is trembling to our joy Exultate in tremore as the Psalmist wills us The vintage of the earth when the time of that is come and when the grapes be ripe and ready for it Apoc. 41.18.19 20. One there is that crieth to him with the sharpe sickle in his hand Apoc. XIIII to thrust it in cutt off the clusters and cast them into the great Wine-presse of the Wrath of GOD. A dismall day that a pitifull slaughter then It is there said the blood shall come up to the hors ebridles by the space of a thousand six hundred furlongs Keep you out take heed of comming in that presse We have a kind Item given us of this heer in the text in the last verse There be two acts of CHRIST Ver 4. one of being troden the other of treading downe The first is for his chosen the other against his enemies One is called the Yeare of Redemption The other the Day of Vengeance The Yeare of Redemption is already come and is now we are in it during which time the two former wine-presses runne 1 of the Word 2 and Sacrament The Day of vengeance is not yet come It is but in his heart so the text is that is but in his purpose and intent yet But certainely come it will that day and with the day comes the last wine-presse with the blood to the bridles yer it come and during our yeare of redemption that year's allowance we are to endeavour to keep our selues out of it for that is the day of vengeance of ira ventura GOD 's wrath for ever So as all we have to studie is how we may be in at the first two out at the last presse and the due christian use of the first will keep us from the last Psal. 95.7 While then it is with us the year of Redemption and before that day come while it is yet time of speaking righteousnesse that is to day if ye will hear His voice while the cup of blessing is held out if we will take it lay hold on both That so we may be accounted worthy to escape in that day from that day and the vengeance of it and may feele the fulnesse of His saving power in the word engrafted which is hable to save our soules and in the cup of salvation which is joyned with it and that to our endlesse joy The yeare of redemption is last in the verse with that the Prophet ends With that let us end also and to that end may all that hath been spoken arrive and bring us A SERMON PREPARED to be Preached on EASTER day A. D. MDCXXIV HEBR. CHAP. XIII DEVS autem pacis c. VER 20. The GOD of peace that brought againe from the dead our Lord Iesus Christ the great Shepheard of the Sheepe through the blood of the everlasting Testament 21. Make you perfect in all good workes to do His will working in you that which is pleasant in His sight through Iesus Christ to whom be praise for ever and ever Amen THESE words who hath brought CHRIST againe from the dead make this a Text proper for this Day For as this day was CHRIST brought againe from thence And these words the blood of the everlasting Testament make it as proper every way for a Communion For there at a Communion we are made to drinke of that blood Put these together The 1 bringing of CHRIST from the dead 2 and the blood of the Testament and they will serve well for a Text at a Communion on Easter-day I will touch in a word 1 the Nature of the Text 2 the Summe and 3 the partition of it For the Nature It is a Benediction The use 1. The Nature of the Text. the Church doth make of it and such other like is to pronounce them over the Congregation by way of a blessing For not onely the power to pray to preach to make and to give the Sacrament but the power also to blesse you that are GOD 's people is annexed and is a branch of our of the Priest's Office You may plainely read the power committed the act enjoyned and the very forme of words prescribed all in the VI. of Numbers Num. 6.23 There GOD saith Thus shall you blesse the people that is doe it you shall and thus you shall doe it in haec verba Neither was this act Leviticall or then first taken up It was long before Chap 7.10 While Levi was yet in the loynes of Abraham even then it was a part of Melchisedek's Priesthood and if the bread and wine were no more but a refreshing the onely part that we read of to say Benedictus over Abraham as great a Patriarch as he was There is nothing els mentioned to shew he was as a Priest but that This blessing they used first and last but rather last For lightly then the people were all togither They be not so at first but onely a few then And heere you see the Aposâ—le makes it his farewell With this he shutts up his Epistle and with some other such all the rest And that by CHRIST 's example The last thing that CHRIST did in this world Luk. 24 50. was He lift up his hands blest his Disciples and so went away to heaven And so you shall find it was the manner in the Primitive Church at the end of the Liturgie ever to dismisse the assembly with a blessing Which blessing they were then so conceited of they would not offer to stirr not a man of them till bowing downe their heads they had the blessing
redd hott that leaveth a marke behind Eccle. 12.11 that will never be gott out Enough I trust to serve them that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as their owne spirit from them that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Spirit of GOD giveth them and to stop their mouthes for ever that call it not speaking by the Spirit unlesse never a wise word be spoken So have we the Glosse of the tongues 1 The tongues themselves in coeperunt loqui 2 Cloven in linguis alijs 3 fitting in the Spirit 's sicut 4 Fire in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth answering the type in every point shewing us what was in them and what they should be that hold their places able to speake more tongues then one to speake discreetly and to speake learnedly And now to draw to an end Let us returne to our Pentecost-duty The ApplicatioÌ„ to glorifie fâ—oâ— for the HOLY GHOST thus sent these two wayes 1 As the Spirit within â—â—lling â— As the tongues without uttering The tongues they are a peculiar to one kind of men though all now invade them and talke even too much Of them first Where the Apostle expoundeth that of the Psalme Going up on high Eph 4.8.11.12.13 He gave gifts into men he tells us what those Gifts were He gave some Apostles some Prophetts some Evangelists and he stayes not there but tells us that part of that gift were Pastors and Teachers whereof there were none at CHRIST 's Ascension but they were ordained after for the succeding ages Intending as it seemeth a part of our Pentecost all dutie should be not onely to give thankes for them He first sent on the very day but even for those He sent ever since and for those He still sendeth even in these dayes of ours To thank Him for the Apostles thank Him for the ancient Doctors and Fathers thank Him for those we have if we have any so much worth And are these the Gifts which CHRIST sent from on high was S. PAVL well advised Must we keep our Pentecost in thanksgiving for these Are they worth so much now Zach. 11.12 We would be loth to have the Prophet's way taken with us Zach. XI that it should be said to us as there it is If you so reckon of them indeed let us see the wages you 〈◊〉 but them at and when we shall see it is but eight pound a yeare and having once so much never to be capable of more may not then the Prophett's speech there well be taken up A goodly price these high Gifts are valued at by you And may not he justly in 〈◊〉 of Zacharie and such as he is send us a sort of foolish sheepheards and send us this seâ—slessenesse withall that speake they never so fondly so they speake all is well it shall serve our turne as well as the best of them all Sure if this be a part of our duty this day to praise GOD for them it is to be a part of our care too they may be such as we may justly praise GOD for Which whether we shal be likely to effeâ—â— by some courses as of late have been offered that leave I to the weighing of your wise considerations But leaving this which is peculiar but to some let us returne to the HOLY SPIRIT common to all and how to be filled with it A point which importeth every one of us this day especially when first certaine it is we are not to content our selues as BERNARD well saith quibusvis angustijs with every small beginning and there to sticke sâ—ill to think if we have never so small a breath of it and that but once in all our life that that is enough we may sitt us downe securely and take no more thought but relie upon that for that will do it but to aspire still as we may neerer and neerer to this measure heere and know that repleti sunt was not said for nothing Which how to do we may take some light from the text The two types He came in being bodily serve to teach us we are not to seek after meanes meerly spirituall for attaining it but trust as heer He visited these so will He us and that per signa corporea saith Chrysostome For had we been spirit and nothing els GOD could and would immediatly have inspired us that way but consisting of bodies also as we do it hath seemed to His Wisdome most agreeable to make bodily signes the meanes of conveying the graces of His Spirit into us And that now the rather ever since the Holy one Himself and fountaine of all holinesse CHRIST the Sonne of GOD partaketh of both bodie and Spirit 1. Tim. 4 4. is both Word and flesh Thus it is that by the word we are sanctified per linguam verbi patrem saith Chrysostome even by those tongues heer Ioh. XVII XVII But no lesse by His flesh and bodie Heb. X.X. And indeed this best answereth the terme filling which is proper to food et Spiritus est ultimum alimenti the uttermost perfection of nourishment In which respect He instituted Escam spiritualem 1. Cor. 10.3 Ioh 6.63 1. Cor. 12.13 spirituall food to that end so called spirituall not so much for that it is received spiritually as for that being so received it maketh us together with it to receive the Spirit even potare Spiritum it is the Apostle's owne word In a word our Pentecost is to be as these types heer were They were for both senses 1 The eare which is the sense of the word 2 and the eye which is the sense of the Sacrament visibile verbum so it is called Meant thereby that both these should ever go together as this day and as the type was so the truth should be And for our example we have themselves and their practice in this very Chapter who on this feast joined together the Word at the XIV and the breaking of bread at the XLII verse And so let us too and trust that by filling up the measure of both types we shall sett our selves in a good way to partake the fulfilling of His promise which is to be endued with power from above as they were at least in such sort as He knoweth meet for us Which Almightie GOD grant we may A SERMON PREACHED before the KING'S MAIESTIE AT White-Hall on the XXVII of May A. D. M D C X. being VVHIT-SVNDAY IOHN CHAP. XIV VER XV.XVI. Si diligitis Me mandata mea servate Et ego rogabo Patrem alium PARACLETVM dabit vobis ut maneat vobiscum in aeternum Jf ye love Me keepe my Commandements And J will pray the FATHER and He shall give you another COMFORTER that He may abide with you for ever THEY are CHRIST 's words to His Apostles they touch the comming of the Holy Ghost Of whose comming this Text is a promise A promise of a prayer to procure the Comforter sent them Which
acceptation In whom I am well pleased and the very terme of it Mat. 17. â— And 〈…〉 accepted I know not what he would have more 〈…〉 the Benefit that fell at this time and for this that fell on the time the time 〈…〉 it fell on is and cannot be but acceptable even eo nomine that at such a time 〈◊〉 a Benefit happened to us And in this respect it ever hath and ever shall be 〈◊〉 â—â—â—eptable welcome time this and holden as a high feast like as the Benefit is 〈◊〉 that befell us on it Festum a feast for the pardon Festum duplex for the reconciliation Festum magis duplex for the being perfectly accepted to the favour of GOâ— and by it re-accepting againe our prime estate Nay last it is called not onely Annus acceptus but Annus Domini acceptus or acceptus Domino Not onely the acceptable yeare but of the Lord or â—o the Lord for so the Hebrew reads it with the signe of the Dative as if to GOD Himself it were so And to Him so it is and to His holy Angels in heaven so it is For it the receiving any one contrite sinner by repentance be matter of joy Luc. 15.10 to the whole Court of heaven if the receiving of but one what shall we thinke of the generall receiving of the whole masse which this day was effected Now if to heaven if to GOD Himselfe it be so To earth to us shall it not be much more whom much more it concerneth I am sure GOD getteth nothing by iâ— we doe He is not the better for it we are Ever the receiver then the giver The giver more glorie but the receiver more joy That if it be the joy of heaven 〈◊〉 cannot be but the Iubilee of the earth Even of the whole earth Psal. 66.1 Iubilate Deo omâ—â—â— terra The Iubilee ever it began with no other sound but even of a cornet Levit. 25.9 Ios. 6.4 made of the hornes of a Ram. Of which hornes they give no other reason but that is was so in reference to the hornes of that Ram that in the thicket was caught by the hornes Gen. 22.13 and saâ—â—â—ficed in Isaac's stead even as CHRIST was in ours To shew that all our Iubilee â—â—th relation to that speciall sacrifice so plainly prefiguring that of CHRIST ' s. Which Feast of Iubilee began ever after the High-Priest had offered his sacrifice and 〈◊〉 been in the Sancta sanctorum As this Iubilee of CHRIST also tooke place from 〈◊〉 entring into the Holy places made without hands Heb. 9.11 after His propitiatorie Sacrifice 〈◊〉 up for the quick and the dead and for all yet unborne at Easter And it was 〈◊〉 tenth day that And this now is the tenth day since The memoriall or mysterie of which sacrifice of Christ's in our stead is ever Caput 〈◊〉 the top of our mirth and the initiation of the joy of our Iubilee Like as 〈◊〉 Calicem salutaris our taking the Cup of Salvation Psal. 116.13 is the memoriall of our being accepted or received and take againe to Salvation Wherewith let us also crowne 〈◊〉 Iâ—â—ilee of ours That so all the benefits of it may take hold of us specially the 〈◊〉 of the favour of GOD and the assurance or pledge of our restitution to those 〈◊〉 and that Iubilee that onely can give content to all our desires when the time sâ—all come of the restoring of all things A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XXIV of May A. D. MDCXVIII being WHIT-SVNDAY ACT. CHAP. II. Sed hoc est quod dictum est c. VER 17. But this is that which was spoken by the Prophet IOEL 16. And it shal be in the last dayes saith GOD I will powre out of my SPIRIT upon all flesh and your sonnes and your daughters shall prophesie and your young men shall see visions and your old men shall dreame dreames 18. And on my servants and on mine hand-maids I will powre out of my SPIRIT and they shall prophesie 19. And I will shew wonders in heaven above and tokens in the earth beneath bloud and fire and the vapor of smoke 28. The Sunne shal be turned into darkenesse and the Moone-into bloud before that great and notable Day of the LORD come 21. And it shal be that whosoever shall call on the name of the LORD shal be saved THese words may well serve for a Sermon this day they were a patt of a Sermon preached as this day The first Whitson-Sermon that ever was the first Whit-Sunday that ever was S. Peter preached it And this was his Text out of the second Chapter of the Prophet Ioël As CHRIST the last yeare out of Esai so Peter this out of Ioël Both tooke Texts both for the day for the present occasion The occasion of this heer was a lewd surmise given out by some touching the gift of tongues this day sent from heaven It shal be my first note That looke how soone Gâ—D from heaven ha◠〈…〉 fiery tongues upon His Apostles the Devill from hell presently sent for his fiery tongues and put them in the mouthes of his Apostles to disgrace and scoffe at those of GOD 's sending 〈◊〉 may heare them speake at the thirteenth verse Well fare this same good new 〈…〉 thâ—se good fellowes have been at it and now they can speake nothing but outlandish 〈…〉 broken Greek or Latine they had and now out it comes Thus that which was indeed grande Miraculum they turned into grande ludibriâ—â— Of the great Mysterie of this day they made a meer mockerie Those that were baptized with the Holy Ghost they traduced Mat. 3.11 as if they had souâ—ed themselves in new wine Heer is the Holy Ghost's welcome into the world This use doth the Devill make of some men's wits and tongues to powre contempt on that which GOD powreth forth all that ever they can even to worke despite to the Spirit of Grace Heb. 10 29. Tâ—e Summâ— Being to make an apologie for himselfe and the rest and indeed for the Holy Ghost Saint Peter first prayes audience at the XIV verse Then tells them soberly they misse the matter quite at the XV. It was too early day to fasten any such suspition upon any such men as they were to be gone before nine in the morning But this he stands not on as not worth the answering Heer at this Verse he tells them it was no liquor this specially no such as they surmised If it were any if they would needs have it one it was the Prophet Ioë's and none other Something powred on nothing powred in Nothing but the effusion of the Holy Ghost This is it that was spoken by the Prophet Ioël So habemus firmiorem sermonem propheticum and this 2. Pet. 1.19 which seemed to happen thus on the sudden it was long since foretold and alleadges for it this text of the Prophet
Donum pâ—rfâ—ctum with an universall note to either Every good and every perfect to be sure to take in all to leave out none 2. The praedicatum that stands of three points 1 Whâ—â—ce 2 How and 3 from whom from the Father of lights Then comes the Item I told you of provisionally to meet with an objection a thought that might rise in our hearts peradventure That is it may be as the lights of the world or the children have their variations their changes so the Father also may have them But that he putts us out of doubt of too with as peremptorie a negative Be it with the lights as it will with the Father of lights with GOD there is no variation no change No not so much as a sâ—adow of them In effect as if he should say from the Father of lights which is unchangeable or from the uâ—chaâ—gâ—able Fathâ—r of lights and so it shall be meere affirmative but that there is Major vis in negatione Deniall is stronger And all these he brings in with a Nolite errare and that not without just cause For about this verse and the points in it there are no lesse then sâ—ven sundry errors I shall note you them as I goe that you may avoid them Together with such matter of dutie as shall incidently fall in from each Specially touching the gift of the day the gift of the Holy Ghost TO take the Proposition in sunder The Subject first and that is double I. 〈…〉 1 â—he Suâ—jâ—â—t thâ—â—eof 〈◊〉 1 Dâ—tum and 2 Donum 1 Datum and â— Donum and either of them his proper Epithâ—t 1 Good and 2 perfect Iointly of both together first after severally of either apart Datum and Donum they both come of Do Given they are both Where first because it is the Feast of Tongues to sett our tongue right For the world and the Holy Ghost speake not one language Not with one tongue both Of Dâ—tum and Dâ—num joâ—ntâ—y There should not els have needed any to have beene sent downe The world talkes of all as had the Holy Ghost as given Looke to the Habendum saith the world the having that is the Spirit of the World 's Religion looke to Donum and Datum the giving that is his The Heathen calls his vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a â—abet that comes of habendo The Christian by Saint Iames heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 datum and donum all which come of Dando Thus doth the Holy Ghost frame our tongues to speake if we will speake with the toâ—guâ—s of this Day They tâ—at doe not they are of Galilee and their speech bewrateth them streight Will you heare one of them You know who said Soule thou hast enough hast Luk. 12.19 1. Cor 4 7. and you know who spake otherwise Quid habes quod non accepisti What but that you have received Receiving and giving you know are râ—latives which the other little thought of You may know each by their dialect From the beginning Esau he said Habeo bona plurima frater mi I have goods enough that is his phrâ—se of speech that the language of Edom. Gen. 33 9. What saith Iacob at the same time Esau asking him what were all the droves he met They be saith he the good things that GOD hath given me Have saith Esau Gen. 33.6 Given me saith Iacob Nonne habeo Have not I power to crucifie thee Ioh. 19.10 and have not I power to deliver thee You may know it it is Pilate's voice But our Saviour he tells him Non haberes potestatem Ioh. 19.11 Power should he have had none if it had not beene given him and given him from above Saint Iames his very phrase heere from CHRIST 's owne mouth So must we speake if we will speake as CHRIST spake The I. Error This then is the first error To have our minde runne and our speech runne all upon having Men are all for having thinke and speake of what they have without mention or whence or how or from whom they receive it or that it is given them at all Nolite errare Be not deceived for all that you have is datum or donum all and they both are of free gift given all Thus the tongue that satt this day on Saint Iames's head taught him to call them Thus farre jointly now severally Of each severally 1 Datum For there is a cleft in these tongues The cleft is Datum and Donum Would not wrapp them all up in one word but expresses them in two Somewhat there is in that We may not admit of any idle Tautologies in Scripture Two severall sorts then they be these two not opposite but differing onely in degree as more and lesse Every gift is a giving Not every giving a gift Every perfect good not every good perfect We are not to thinke either all our sinnes or all our gifts to be of one size Saint Matthewe's talent is more then Saint Luke's pound Caesar's penny then the Widowe's two mites yet good money all in their severall values Of these two 1 Datum and 2 Donum 1 Bonum and 2 Perfectum one is greater of lesse then another 1 Datum He beginnes with the lesse Datum Weigh the word it is but a Participle they have tenses and tenses time So that is onely temporall 2 Donum But Donum imports no time so a more sett terme hath more substance in it is fixed or permanent One as it were for terme of yeares The other of the nature of a perpetuitie A datum that which is still in giving that perishes with the use as do things transitorie Iob 1.21 and be of that sort that Iob spake GOD hath given and GOD hath taken away Donum is not so but of that sort that CHRIST speakes in Marie's choise so given as it should never be taken from her So one referrs to the things which are seene Luk. 10.42 which are temporall the other to the things not seen that are aeternall One to the body and to this world the other to the soule rather and the life of the world to come 1 Bonum We shall discerne it the more cleerly if we weigh the two Adjectives 1 Gâ—od and 2 Perfect 1. Tim. 1.8 Heb 7.19 they differ Every good is not perfect We know the Law is good saith the Apostle but we know withall the Law bringeth nothing to perfection so not perfect Nature quà natura is good yet unperfect and the Law in the rigor of it not possible through the imperfection of it Nature is not the Law is not taken away good both but grace is added to both to perfect both which needed not if either were perfect 1. Ioh. 3.17 Matt. 7.9.10 This world 's good so doth Saint Iohn call our wealth Nay bread fish and eggs we give our children our SAVIOVR himselfe calleth good gifts But what are these not worthy to be named if
quis GOD wott have we among us Each one to have a calling What is then to be done that CHRIST be not neglected and His call That every one betake himselfe to some calling or other In the Ministerie all All Ministers Ministers either of the Church or of the State and Common-Wealth But all Ministers Those that are not that dispose not themselves so to be to be holden for superfluous creatures Luke 13.8 for inutilia terrae pondera that cumber but the ground and keep it barren with whom the earth is burthened and even groanes under them Psal. 58.4 Deafe Adders they are at CHRIST 's call they stop their eares who calls every one to a Calling to do some service some way According to his gift To be in some calling but withall to have a gift meet for that calling But if not at the first dole the Spirit 's not at the second CHRIST 's no gift there no place heer Can any man devise to speake with more reason then doth the Apostle in the XIV Chapter following 1. Cor. 14.38 If any man be ignorant let him be ignorant that is hold himselfe for such and not take on him the place or worke of the skilfull It is against GOD 's will if he do Have you refused to gayne knowledge then have I refused you for being any Priest of mine Hosea 4.6 It is GOD himselfe in Hosea IV. Have you not used the meanes Have you mis-spent the time when you should have laboured for the gift CHRIST hath no place for you Whom the Spirit furnisheth with gifts for them it is CHRIST provideth places for them and none els 1. And yet not every place for every gift neither But to have a calling proper to his gift In Kind Proper to it for the kind not to be mis-sorted into a place no waies meet his gift lying one way his place another But putt the right gift in the right place In Measure 2. Proper for the kind and proper for the measure also For as there be measures in gifts so there be degrees in places to answer them And one is not to thrust himselfe into a place disproportioned to the portion of his gifts The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 10.14 is to extend to stretch himselfe to the full of his measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to stretch himselfe beyond it to tender himselfe farre beyond his scantling But if a meane gift a meane calling to content him Durus sermo for there is none so meane in gift that he undervalues his gift for any place yea even of the best worth You may see these two 2. Chro. 26.16 1 the kind and 2 the degree The kind in Vzziah He had no calling to his worke of incense of burning incense not at all What became of him You may reade in his forehead 2. Sam. 6.7 The degree in Vzzah He had a calling was of the Tribe went onely beyond his degree pressed to touch the Arke which was more then a Levite might do and was strucken dead for it by GOD. GOD no lesse angry with him that went beyond the degree of his calling then with Vzziah that had no kind of calling at all None that is in therefore to over-reach or presume above his degree but to keep him within compasse Now the gifts be dealt and the places filld the Spirit 's gifts put into CHRIST 's that is into right places Now fall we to the third to GOD 's division to sett them to â—â—rke Every thing we said hath his being for the worke it is to do Gifts calliâ—â— and all for the worke For if the work follow not the gift is idle you may cast it away the calling is idle you may cast it off A vacation it might be a vocation 〈…〉 The gift is for the calling the gift and calling both are for the 〈◊〉 And will you observe the proceeding heer of the Spirit first The Spirit is neerest 〈◊〉 led to breath Spiro whence it comes is to breath Breath you know is in the 〈◊〉 they be two through and from them both the Spirit proceeds To answer these GOD the Father CHRIST the Lord are two from them both by way of 〈◊〉 comes the Spirit the sacred Breath of them both Noâ— then secondly as the Father doth begett the Sonne and from them both proceeds 〈◊〉 Holy Spirit So the gift to begett the calling of right so it should and 〈…〉 to produce the Worke. And as no man comes to CHRIST but by the Holy Ghost So no man to the calling but by the gift And as no man comes to the Father but by Christ so no man to the work but by the calling â—ow to the worke The very word worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once condemnes three 3 The Worke. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Such as are idle bodies doe no worke at all spend their daies in vanitie consume whole yeares in doing just nothing This of workes is GOD 's division who is not himselfe would not have us idle Ioh 5.17 Vsque operatur still He workes still He would have us so to doe Not as Ionas gett us a gourd and sitt under it and see what will become of Ninive Ion 4.6 but stirre not a foot to helpe it Not to lye soaking in the broth as Ezekiel said of the great men in his daies Ezek. 11.3 The Citie is the caldron the wealth is the broth and in the broth they lye soaking and all is well Saint Paul calls them the Lolligoe's of the land His word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The six daies and the seventh to them both alike Holie-day Christians 2 Cor. 11 9â— The Poet said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evâ—ry day is Holyday with idle people Out of this division out of operations they The next sort they will not be idle but it were as good they were Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They will be doing but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they doe Nothing to any purpose from and beside it quitâ— Opus quo nihil opus some needlesse-worke quae nihil attinet as good let alone leaving undone that they should and are to doe and catching at somewhat els and mightily busying themselves about that and all to no end Anni eorum meditati sunt sicut aranea saith the Psalme Very busy they be Psal 90.10 but it is about weaving â—â—webs no body shall weare them or be the warmer for them to no profit in the â—orld And as these deale with quae nihil attinet So the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae nihil ad eos attinet that concerne not them at all That will be doing but it is with that they have nothing to doe There are divisions of workes and they worke oâ—t
betweene them and a diverse respect to be had of each If the succession of Magistrates be interrupted in such case of necessitie the Church of her selfe maketh supply because then GOD 's Order ceaseth But GOD granting a Constantine to them againe GOD'S former positive order returneth and the course is to proceed and go on as before When the Magistrate and his authority 〈◊〉 any time wanting to the Church forced she was to deale with her owne affaires within her selfe for then was the Church wholly divided from Princes and they from it But when this wall of partition is pulled downe shall Moses have no more to do then Pharâ—â—h or Constantine then Nero Congregations were so called 〈…〉 must they be so still under these too No no more then their manner of â—â—eting iâ— Aegypt for all the world like this of the Primitive Church persecuted was to be a rule and to over rule these trumpets heer in the Text either GOD for giving them or Moses for taking them at his hands This rather If 〈◊〉 the Câ—uâ—ch â—â—ll into such bloudy 〈◊〉 they must meet as they may and come together as they can They have no Moses no trumpet to call them The times of Pharaoh and Nero are then their patterne But if it be so happy as to find the dayes of peace Moses and Constantine are patternes for the dayes of peace they have a Moses then from that time forward they must give eare to the Trumpet In a word none can seek to have the Congregation so called as before Constantine but they must secretly and by implication confesse they are a persecuted Church as that then was without a Moses without a Constantine The times then before Constantine are no barr no kind of impeachment to Constantine's no more then the times in Aegypt were to Moses's Right And indeed no more they were for Constantine and his Successors had them and held them till a thousand yeares after CHRIST and then one of them by what meanes we all know was let go by them or gotten away from them It was then gotten away and carried to Rome But that getting hath hitherto been holden a plaine usurping and an usurping not upon the Congregation but upon Princes and their Right and that they in their own wrong suffered it to be wrung from them And why Because not to Aaron but to Moses it was said Et erunt tibi 1. To draw to an end it was then gotten away The recovery of the Trumpets and with some ado it was recovered not long since and what shall we now let it go and destroy so soon that which so lately we built againe You may please to remember there was not long since a Clergy in place that was wholly ad oppositum and would never have yeelded to reforme ought Nothing they would do and in eye of law without them nothing could then be done they had encroached the power of Assembling into their owne hands How then how shall we do for an Assembly Then Erunt tibi was a good text it must needs be meant of the Prince He had this Power and to him of right it belonged This was then good Divinity and what Writer is there extant of those times but it may be turned to in him And was it good Divinity then and is it now no longer so Was the King but licensed for a while to hold this power Now sought to be gotten away till another Clergy were in and must He then be deprived of it againe Was it then usurped from Princes and are now Princes usurpers of it themselves And is this all the difference in the matter of Assemblies and calling of them 1. By the Presbyterie that there must be onely a change and that in stead of a forraine they shall have a domesticall and in stead of one many and no remedy now but one of these two they must needs admit of Is this now become good Divinity Nay I trust if Erunt tibi were once true it is so still and if Tibi were the Moses it is so still That we will be better advised and not thus go against our selves and let truth be no longer truth then it will serve our turnes 2. And this calleth to my mind the like dealing of a sort of men 2. By the people themselves Penry Barrow c. not long since heer among us A while they plied Prince and Parliament with Admonitions Supplications Motions and Petitions And in them it was their duty their right to frame all things to their new invented plott And this so long as any hope blew out of that coast But when that way they saw it would not be then tooke they up a new Tenet straight They needed neither Magistrate nor Trumpet they The godly among the people might do it of themselves For confusion to the wise and mighty the poore and simple must take this worke in hand and so by this meanes the Trumpett proove their right in the end and so come by devolution to Demetrius and the crafts-men Now if not for love of the truth yet for very shame of these shifting absurdities let these phantasies be abandoned and that which GOD 's owne mouth hath heere spoken let it be for once and for ever true That which once we truly held and maintained for truth let us do so still that we be not like evill servants judged Ex ore proprio out of their owne mouthes Let me not over-weary you lett this rather suffice Luke 19.22 The Conclusion 1. We have done as our Saviour CHRIST willed us resorted to the Law and found what there is written The Grant of this Power to Moses to call the Congregation 2. We have followed Moses's advise enquired of the dayes before us even from one end of heaven to the other and found the practise of this Grant in Moses's Successours and the Congregation so by them called It remaineth that as GOD by His Law hath taken this oâ—der and His people in former ages have kept this order that we do so too that we say as GOD saith Erunt tibi this Power pertaineth to Moses And that neither with Core we say Non vememus Nor with Demetrius runne together of our selves and thinke to carry it away with crying Great is DIANA But as we see the Power is of GOD so truly to acknowledge it and dutifully to yeeld it that so they whose it is may quietly hold it and laudably use it to His glory that gave it and their good for whom it was given Which GOD Almighty grant c. The Edition of the Councells heer alledged is that of Venice by Dominicus Nicolinus in five Tomes A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XXIV of March A. D. MDCVI IVDGES CHAP. XVII VER VI. In diebus illis non erat Rex in Israel sed unusquisque * Vel Quod rectum videbatur in oculis suis. quod sibi
For Saint Iames by opening our hands to doe hath no meaning to shut our eares to heare by wishing us to fall to doing he willeth us not to give over hearing by bringing in the latter taketh not away the former But as I sayd to hold on our hearing still onely with this caution that we reckon not that for all or to be the thing soly or wholly to be intended by us This being seene unto to heare on as we did Ver. 19. For he that had two Verses before willed us to be swift to heare he that the very next Verse before meekely to receive the word 21. he could not possibly so soone forget himselfe as to have any such meaning No certainly he had given it the honour of the first place and his purpose is nor to take it away againe Deut. 4.1 Mat. 17.5 GOD from heaven so begann His Law with hearing Heare Israël GOD from heaven too so begann his Gospell This is My beloved Sonne Heare him So GOD begann and so must we beginn or els we beginn wrong And not beginne onely but continue still hearing For so doth the Apostle comment on the place of the Psalme To day if you will heare his voycâ— that Psal. 95.7 Heb. 13.3 by to day is meant Donec cognominatur hodie while it is called to day And to morrow and every day when it comes is called to day so that to day is all the dayes of our life The reason of which our continuall being hearers is the continuall necessitie of hearing of the Word of GOD. Which necessitie our Saviour CHRIST Himselfe setteth downe in expresse termes speaking of Marie's choise Luc. 10.34 to sit and heare His words Vnum est necessarium One of the necessarie things it is and for such we may boldly affirme it What that necessitie is He tells us when he calls it the key of knowledge Luc. 11.52 That there is a doore shutt this is the key no opening no entrance without it Rom. 10.14 none at all For Quomodo possunt saith Saint Paul How can they possibly be saved except they call upon GOD Act. 9.6 or call upon Him except they heare It seemes he knew not how and if not he not any man els For if we must be doers of the word as by and by he tells us we must we must needs heare first what to doe before we can doe it At the first we are in his case that sayd Domine quid me vis facere we know not what to do then it is necessarie to teach us Ioh. 14.6 After we know we forget againe Then it is necessarie to call us to remembrance When we remember we grow dull in our duety Then it is necessarie to stir up and quicken us So every way it is necessarie 2. Pet. 3.1 and we cannot be quitt of it donec cognominatur hodie while it is called to day As the Philosopher sayd of the Caelestiall bodies and lights that they were dignum idoneum spectaculum si tantùm praeterirent it is Seneca if they onely passed by over our heads and we received not the benefit of their motion and influence which we doe yet were they a spectacle worth the beholding So may we justly say of the Word though it onely disclosed the high and admirable treasure of Wisedome Knowledge it doth yet were it worth the while to heare it For the Queene of the South came a great long jorney onely to be partaker of Salomon's wisedome and for nothing els Ecce major Salomone hic Mat. 12.42 and He that was the Author of this VVord is greater then Salomon How much more then when besides this excellencie we have further so necessarie use of it It serves us first as a Key or speciall meanes wherby we may escape the place of torments So saith Abraham to him that was in them if your five brethren would not come where you are they have Moses and the Prophets Audiant ipsos Let them heare them Luc. 16.29 that shall quitt them for ever comming there And it serves us not onely as a Key to lock that place but to open us another even the Kingdome of heaven For Luke 11.52 not so few as twenty times in the Gospell is the Preaching of the word called the kingdome of Heaven as a speciall meanes to bring us thither It is that which Saint Iames in the Verse before saith It is hable to save our soules Verse 21. The very words which the Angel used to Cornelius that when Saint Peter came he should speake words by which he and his houshold should be saved Acts 11.14 Such and so necessarie is the use of hearing the word both waies I conclude then with Saint Peter Cui bene facitis attendentes that ye doe well in giving heed to it as Saint Iames heere saith 2. Peter 1.19 not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare hearers but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attentive hearers that in so doing you doe well But Saint Paul is so far carried with this desire to have us heare that he saith Let the word be preached and let it be heard be it sincerely Philip 1.18 or be it pretensedly so it be done it is to him and should be to us matter not only of contentment but also of rejoycing As much to say as let them come and be hearers though it be but to mock let them come and be hearers though it be but to carpe so they come and be hearers And it is not amisse Acts 2.6 They that came to mock the Apostles as men gone with drinke were caught by their hâ—â—ring They that came to take our SAVIOVR CHRIST Iohn 7.32 were taken themselves by their hearing Therefore Quocunque modo saith S. Paul and though it be more then S. Iames seemes to warrant say we howsoever and with what condition soever it be Be ye Hearers of the word still Hearers but hearers of the Word For it should be the Word we heare Words we heare every foott but I dare not say Hearers but of the word the Word alwaeis Much chaffe is sowen instead of right graine Many a dry sticke ingrafted instead of a Sient with life and sapp in it That was it our SAVIOVR CHRIST willed us to looke to Quid Marke 4.24 Luke 8.18 what we heard as well as Quomodo how And indeed for all our hearing few have exercised senses to discerne this point Whatsoever it be that we heare out of the Pulpit it serves our turne it is all one There is much deceit in this point But a point it is that would not be saluted a farre off or touchâ—d lightly but the very coare of it searched if it were dealt with as it should But indeed it is not so pertinent to S. Iames-his purpose in this place therefore I will not enter into it but goe on to the second 2. Not
by a deed of gift Datus Of which the one his Birth referreth to himselfe the other the gift to his Father To shew the ioynt consent and concurrence in both For our good Ephes. 5.2 Ioh. 1.11 Ioh. 3.16 So Christ loved us that he was given So God loved us that He gave his Sonne By his very birth there groweth to us an interest in him thereby partaker of our nature our flesh and our bloud That which is de nobis He tooke of us is ours flesh and bloud is our owne and to that is our owne we have good right His humanitie is cleerly ours good right to that But no right to his Deitie Therefore his Father who hath best right to dispose of him Ioh. 3.16 Gal. 4.4 hath passed over that by a deed of gift So that what by participation of our nature what by good conveighance both are ours Whither a Child He is ours or whither a Sonne He is ours We gave Him the one His Father gave us the other So both ours and He ours so farr as both these can make Him Thus God Heb. 6.17 willing more aboundantly to shew to the heires of promise the stablenesse of His Counseile tooke both courses that by two strong titles which it is impossible should be defeated we might have strong consolation and ride as it were at a double anchor I want time to tell of the benefit which the Prophet Verse III. calleth the harvest or booty of his Nativitie This it is in a word If the tree be ours the fruit is If He be ours His Birth is ours His Life is ours His Death is ours His Satisfaction His Merit all He Did all He Suffered is ours Further all that the Father hath is His Heb. 1.2 Ioh 3.35 Mat. 21.18 1. Cor. 3.22.23 Rom. 8 32. He is Heire of all then all that is ours too Saint Paul hath cast up our accompt Having given Him there is nothing but He will give us with Him So that by this Deed we have title to all that His Father or He is worth And now shall we bring forth nothing for Him that was thus borne Our Dutie Psal 116.12 2. Cor. 9.14.15 Colos 1.12 Iam. 1.17 no Quid retribvam no giving backe for Him that gave Him us Yes thanks to the Father for His great bounty in giving Sure so good a giving so perfect a gift there never came downe from the Father of lights And to the Sonne for being willing so to be borne and so to be burthened as He was For Him to condescend to be borne as Children are borne To become a Child great humilitie Great ut Verbum infans ut tonans vagiens ut immensus parvulus that the word not be hable to speake a word He that thundereth in heaven cry in a cradle He that so great and so high should become so little as a Child and so low as a manger Not to abhorre the Virgins wombe not to abhorr the beasts manger not to disdaine to be fedd with butter and hony All great humilitie All great and very great But that is greater is behind Puer natus much Princeps oneratus much more That which He bare for us more then that He was borne for us For greater is Mors crucis then Nativitas praesepis Worse to drinke vinegar and gall Phl. 2.8 then to eate butter and hony worse to endure an infamous death then to be content with an inglorious birth Let us therefore sing to the Father with Zacharie Benedictus Luc. 1.68.46.2.14 and to the Sonne with the blessed Virgin Magnificat and with all the Angells Gloria in Excelsis To the Prince with His government on His shoulders Nothing but thanks Yes by way of duty too to render unto the Child confidence Puâ—r est ne metuas To the Sonne reverence Filius est ne spernas To the Prince obedience Princeps est ne offendas And againe To Natus is He borne then cherish Him I speake of His spirituall birth wherein we by hearing and doing His word are as himselfe saith His Mothers Mat. 12.49.50 To Datus is He given then keepe Him To Oneratus is He burthened favour Him lay no more on then needs you must This is good morall counseile But Saint Bernard gives us politique advise to looke to our interest to thinke of making our best benefit by Him De Nobis nato dato faciamus id ad quod natus est datus utamur nostro in utilitatem nostram de Servatore nostro salutem operemur With this borne and given Child let us then do that for which He was borne and given us Seeing He is ours let us use that that is ours to our best behoofe and even worke out our salvation out of this our Saviour His counseile is to make our use of Him but that is not to do with Him what we list but to employ Him to those ends for which He was bestowed Those are foure He is given us saith Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an example to follow In all but that which is proper to this day 1. Pet. 2.21 to doe it in humilitie It is that which the Angell set up for a signe and sample upon this very day It is the vertue appropriate to His birth As faith to His conception Beata quae credidit So humilitie to His birth et Hoc erit signum Fieri voluit in vitâ primum quod exhibuit in ortu vitae it is Cyprian That He would have us first to expresse in our life that He first shewed us in the very entrie of His life And to commend us this vertue the more Placuit Deo maiora pro nobis operari It hath pleased Him to do greater things for us in this estate then ever He did in the high degree of His Maiestie as we know the work of redemption passeth that of creation by much He is given us in pretium for a price A price either of ransome to bring us out de loco calignoso 2. Pet. 1.19 or a price of purchase of that where without it we have no interest the kingdome of Heaven For both He is given offer we Him for both We speake of Quid retribuam We can never retribute the like thing He was given us to that end we might give Him backe We wanted we had nothing valuable that we might have this He gave us as a thing of greatest price to offer for that which needeth a great price our sinns so many in number and so foule in qualitie We had nothing worthie God this He gave us that is worthy Him which cannot be but accepted offer we it never so often Mat. 7.7.8 Mat. 14.6.7 Let us then offer Him and in the act of offering aske of Him what is meete for we shall find Him no lesse bounteous then Herod to graunt what is duly asked upon His birth day He is given us as Himselfe saith as
himselfe That nothing come from it but such as may become that flesh which is now all one with the flesh of the SONNE of GOD. Without the Manifestation Provided that it be not all Within For we deale not with a Mysterie alone but with a Manifestation too That therefore our godlinesse be not onely mysticall but manifest as GOD was As the Mysterie so the Godlinesse of it Great and conspicuous both For that is the complaint that in our godlinesse now adaies we go very mystically to work indeed we keepe it vnder a veile and nothing manifest but opera Carnis Which maketh Saint Iames crie Galat. 5.19 Iam 2.18 2. Cor. 4.10.11 Ostende mihi shew it me and Saint Paul tell us that the life of IESVS must not onely be had in our spirit but manifest in our flesh For Godlinesse is not onely Faith which referreth to the Mysterie as we have it directly at the IX Verse the Mysterie of Faith But it is Love too which referreth to the Manifestation For in hoc cognoscimus saith Saint Iohn By this we know ourselves and in hoc cognoscent omnes saith CHRIST 1. Ioh. 3.14.4.13 Ioh. 13.35 By this shall all men know that we are His. And if Faith work by Love the mysterie will be so manifest in us as we shall need no perspective glasses or other optique instruments to make it visible all men shall take notice of it And yet remaineth there one point then which there is not one more peculiar to a Mysterie 2 By the Initiation of us into it That which the Apostle Hebr. X. Verse XX. calleth Initiating whereby we grow into the fellowship of this and what Mysteries soever For this we are to vnderstand that Mysteries go not all by hearing No they be dispensed also And men are to esteeme of us saith he 1. Cor. 4.1 not onely as of the Vnfolders but as of the Stewards or Dispensers of the Mysteries of GOD. Operari mysterijs is a phrase well knowne to the very Heathen themselves That mysteries as they work so they are to be wrought That they are to be handled and that our hands are to be cleane washed yer we offer to touch them By which I understand the Mysterie of godlinesse or Exercise of godlinesse call it whether yee will which we call the Sacrament the Greek hath no other word for it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Church offereth to initiate us into the fellowship of this daies Mysterie Nothing sorteth better then these two Mysteries one with the other the Dispensation of a Mysterie with the Mysterie of Dispensation It doth manifestly represent it doth mystically impart what it representeth There is in it even by the very Institution both a Manifestation and that visibly to set before us this flesh and a mysticall Communication to infeof us in it or make us partakers of it For the Elements What can be more properly fit to represent unto us the union with our Nature then things that do unite themselves to our Nature And if we be to dispense the Mysteries in due season what season more due then that His flesh and blood be set before us that time that He was manifested in flesh and blood for us Thus we shall be initiate You looke to heare of a Consummation of it too And consummate it shal be but not yet Not Apoc. 10.7 till the daies of the voice of the Seventh Angell Then shall the Mysterie of GOD be finished So we find it directly but not before When He that was this day manifested in the flesh shall manifest to the flesh the fullnesse of this Mysterie His eternitie glorie and blisse So still it remaineth a Mysterie in part A part thereof there still remaineth behind to be manifested What He is appeareth what we shall be doth not yet appeare but shall at the second appearing Two veiles we reade of 1. Iohn 2.2 1 The veile of His flesh Hebr. X. Verse XX. 2 And the veile where our hope hath cast anchor even within the veile meaning heaven it selfe The first is rent these mysteries are remembrances of it The second also shall be and we also with it and as He in the end of the Verse so we with Him in the end shall be received vp into glorie To the consummation of which great Mysterie even that Great Manifestation He vouchsafe to bring us all that was this day for us all manifested in the flesh IESVS CHRIST the righteous c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Moonday the XXV of December A. D. MDCIX being CHRIST-MASSE day GALAT. CHAP. III. VER IIII. V. When the fulnesse of time was come GOD sent his Sonne made of a woman made vnder the Law That He might redeeme them that were vnder the Law that we might receive the Adoption of Sonnes IF when the fullnesse of time commeth GOD sent his Sonne then When GOD sent his Sonne is the fullnesse of time come And at this day GOD sent his Sonne This day therefore so oft as by the revolution of the yeare it commeth about is to us a yeerely representation of the fullnesse of time So it is and a speciall honour it is to the Feast that so it is And we our selves seeme so to esteeme of it For we allow for every moneth a day Look how many months so many dayes to this Feast as if it were and we so thought it to be the full recapitulation of the whole yeare This honour it hath from CHRIST who is the substance of this and al other Solemnities Peculiarly à Christi missa from Christs sending For they that read the ancient Writers of the Latine Church Tertullian and Cyprian know that Missa and Missio and Remissa and Remissio with them are taken for one So that Christi missa is the sending of CHRIST And when then hath this Text place so fit as Now Or what time so seasonable to entreat of it as This Of the sending of his Sonne as when GOD sent his Sonne Of the fulnesse of time as on the yearely returne and memoriall of it To entreat of it then The Heads are two 1. Of the fulnesse of time 2. And of that wherewith it is filled 1. Times fullnesse in these When the fullnesse of time came 2. The Division Times filling in the rest GOD sent his Sonne made of a woman made vnder the Law c. In the former Quando venit plenitudo temporis there be foure points 1. Plenitudo temporis That time hath a fulnesse or that there is a fulnesse of time 2. Venit plenitudo That that fulnesse commeth by steps and degrees not all at once 3. Quando venit That it hath a Quando That is there is a time when time thus commeth to this fulnesse 4. And when that When is And that is When GOD sent his Sonne And so passe we over to the other part in the same Verse Misit
first from Him that begetteth the Sonne from him that speaketh the Word Against Sabellius The Sonne referreth to a living nature The Word addeth further an intellectuall nature Generare est viâ—entiâ—m Loqui intelligentium That there is in Him not only the Nature and Life but the Wisedome of the Father Both Proâ—eed The word sheweth the Manner The Sonne the truth of His proceeding With us the Sonne is not begott but by flesh by propagation The word therfore requisite to shew His proceeding was after no carnall manner but as the word from the minde A better terme could not be devised For there is not in all the World a more pure simple inconcrete procreation then that whereby the minde conceiveth the word within it by dixit incorde For in it selfe and of it selfe doth the minde produce it without help of any mixture of ought without any passion stirring or agitation at all Such was the issue of the Word eternall But then lest we might imagine GODS Word to be to Him no other then ours is to us not of our substance He makes amends for that and tells us He is the Only begotten and so of the substance of His Father very God of very God as all begotten Sonnes be The Word to shew His proceeding pure and meerly spirituall the Sonne to shew that for all that it is true and substantiall Truly consubstantiall with the Father as the Sonne but in all cleane and pure manner conceived as the Word The Sonne though He be consubstantiall yet the person of His Father may have a being long before Him The Word makes amends for that For the minds conceiving and the minde cannot be severed a moment if one be eternall both are So then as the Sonne He is consubstantiall as the Word He is coëternall But he beginnes with the Word His care being first to tell us of the purenesse of His generation before of His generation it selfe but after by little and little unfoldeth himselfe and tells He is so the Word as the SONNâ— also Indeed it was best beginning with the Word That terme the Heathen Wise men the Philosophers would never stumble at but brooke it well enough As indeed they did not with approbation only but with high admiration read and magnifie the beginning of this Gospell Witnesse Tertul. in Apol. Euseb. in praepar August de Civit. 10. and Theodoret. It was conforme to their reason Quòd Deus ab aeterno intelligit and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conceiving of the mind and the minde must needs be coëternall the minde never without it Mic. 5 2. as the Prophet sayth Egressus Ejus à Diebus aeternitatis This for the Word of much more that might be sayd of it Became flesh 1. Caro. As the Word and the Onely Begotten referre to one so doth Caro and in nobis Flesh and in us that is such flesh as is in us Humane flesh 1. To expresse the Vnion fully a better word could not be chosen It is a part for the whole and the worser part for the whole of purpose For in this case our nature is best set out by the worser part For this we know if the worse be taken the better will not be left behinde If He abhorre not the flesh of the Spirit there will be no question More forcible it is to say He was made flesh then He was made man though both be true He vouchsafed to become man nothing so much as to become flesh the very lowest and basest part of man Besides from the Flesh as from Eve came the beginning of transgression longing after the forbidden fruit refused the Word quite so of all other least likely to be taken The Word not refusing it the rest have good hope But there is a kinde of necessitie to use the terme flesh If he had sayd man man may be taken for a Person He tooke no Person but our Nature He tooke flesh is no Person but Nature only and so bâ—st expresseth it And if soule it might have been taken as if He tooke not the flesh but mediante animâ but So He did not but as immediately and as soone the flesh as the soule in one instant both Yet one more It will not be amisse to tell you The word that is Hebrew for flesh the same is also Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel for good tydings as we call it the Gospell Sure not without the Holy Ghost so dispensing it There could be no other meaning but that some Incarnation or Making flesh should be generally good newes for the whole world To let us know this good tydings is come to passe he tells us the VVord is now become flesh 2. Verbum caro The Word became flâ—sh Thus why flesh now why the Word flesh Caro Verbum was our bane flesh would be the Word nay wiser then the Word and know what was evill better then it If caro Verbum our bane then Verbum caro our remedy Surely if the Word would become flesh it were so most kindly The Word was pars laesa the party that was most offended If He would undertake it if He against whom the offense was would be Author of the reconciliation there were none to that It were so most proper But in another respect He were fitt too He had sayd above All things were made by Him verse 3. Colos. 1.16.17 a kinde of meetnesse there were ut per quem facta omnia per eundem refecta He that first made them should restore them He that built repayre So is best ever And indeed Sic oportet implere omnem iustitiam that were the way to fulfill all iustice If the Word would take flesh Ioh. 5 16. he might make full amends for the fleshes fault in reiecting the word So is iustice that flesh for flesh and not the flesh of oxen and sheepe but even that flesh that sinneth our flesh should suffer for it and so suffering make satisfaction to Iustice. Why then factum est caro the Word is made Flesh This makes up all For 3. 1. Factum est caro Was made factum est ergo est He is made flesh therefore is flesh Fieri terminatur ad esse the end of making is being And per modum naturae so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke word this being is naturall Et nativitas est via ad naturam and nativitie is the way to nature So to be borne as this day He was Venit per carnem sanat per verbum Luk. 3.6 that all flesh may see the Salvation of GOD. Made it was against Manicheus holding that he had noe true body as if factum had been fictum or making were mocking Made it was but how made Not convertendo the Word converted into flesh as Cherinthus or flesh converted into the word Verbum caro facta est as Valentinus for the Deitie cannot be changed into
any thing nor any thing into it Nor made conciliando as freinds are made so as they continue two severall persons still and while the flesh suffered the Word stood by and looked on as Nestorius That is cum carne not caro made with flesh not flesh And never was one person sayd to be made another Nor made by compounding and so a third thing produced of both as Eutyches For so He should be neither of both â—ord nor flesh neither GOD nor man But made He Was Saint Paul tells us how assumendo by taking the seed of Abraham Heb. XI His generation eternall as verbum Deus is as the enditing the Word Heb. 2.16 within the heart His generation in time verbum Caro is as the uttering it forth with the voice The inward motion of the minde taketh unto it a naturall body of ayre and so becommeth vocall It is not changed into it the Word remayneth still as it was yet they two become one voice Take a similitude from our selves Our soule is not turned into nor compounded with the body yet they two though distinct in natures grow into one man So into the God-head was the man-hood taken the Natures preserved without confusion the Person entire without division Take the definition of the fourth Generall Council Sic factum est caro ut maneret verbum non immutando quod erat sed suscipiendo quod non erat nostra auxit sua non minuit nec Sacramentum pietatis Detrimentum Deitatis He was so made flesh that He ceased not to be the Word never changing that He was but taking that He was not We were the better He was never the worse the Mysterie of Godlinesse was no detriment to the God head nor the honour of the creature wrong to the CREATOR And now being past these points of beleife I come to that which I had much rather stand on and so it is best for us that which may stirr up our love to Him that thus became flesh for us First comparing Factum with Dictum For if we were so much beholden for verbum dictum the word spoken the Promise how much more for verbum factum the Performance If for factum carni the Word that came to flesh how then for factum caro became flesh Then taking factum absolutely The Word by whom all things were made to come to be made it selfe It is more for Him fieri to be made any thing then facere Verse 3. to make another World yea many Worlds more There is more a great deale in this factum est then in omnia per Ipsum facta sunt In He made then in All things by Him were made Factum est with VVhat He was made For if made made the most compleat thing of all that ever He had made Made a Spirit for God is a Spirit Ioh. 4.24 Psal. 3.4 Heb. 2.7 some degree of neerenesse between them But what is man that he should be made him or the Sonne of man that He should take his nature upon Him If man yet the more noble part the immortall part the soule what els There are some points of His Image in that It understandeth iâ— loveth hath a kinde of capacitie of the VVord So hath not the flesh It is res bruta common to them with us neither able to understand or love or in any degree capable of it Make it the Soule the precious soule so calleth it Salomon not the bodie the vile bodie so the Apostle calleth it Pro. 6.26 Phil. 3.21 Of the VVord he sayd ever vidimus gloriam Ejus we sawe the glorie of it of the flesh we may say vidimus sordes ejus we daily see that comes from it as non est vilius sterquilinium on the dung-hill worse is not to be seene Set not so pretious a stone in so base mettall But this is not all If He must be made for love of God make Him something wherein is some good For in our flesh Saint Paul sayth there dwelleth no good yea the very wisedome of the flesh at flat defiance with the VVord Rom. 7.18 Rom. 8.7 Make it somewhat els For there is not only a huge distance but maine repugnancie betweene them Yet for all this Ioh. 10.35 non potest solvi Scriptura The VVord was made flesh I adde yet further what flesh The flesh of an Infant What Verbum Infans the VVord an Infant the VVord and not be able to speake a word How evill agreeth this This He put up How borne how entertained In a stately Palace Cradle of Ivorie Robes of estate No but a stable for His Palace a manger for His Cradle poore clouts for His array This was His beginning Follow Him further if any better afterward what flesh afterward Sudans algens in cold and heat hungrie and thirstie faint and wearie Esay 53.5 Is his end any better that maketh up all what flesh then Cujus livore sanati blacke and blew bloudie and swolne rent and torne the thornes and nayles sticking in his flesh And such flesh He was made A great factum certainly and much to be made of To have been made caput Angelorum had been an abasement To be a Heb. 2.7 minoratus Angelis is more But to be b Esay 53. v. 3. novissimus Virorum in worst case of all men nay c Psal. 22.6 a worme and no man So to be borne so arrayed and so housed and so handled there is not the meanest flesh but is better So to be made and so unmade to take it on and lay it off with so great indignitie Weigh it and wonder at it that ever He would endure to be made flesh and to be made it on this manner What was it made the VVord thus to be made flesh Non est lex hominis ista flesh would never have been brought to it Ioh. 3.16 1. Ioh. 5.1 2. Reg. 19.31 It was GOD and in GOD nothing but Love Dilexit with Sic Charitas with an Ecce Fecit amor ut Verbum caro fieret Zelus Domini exercituum fecit hoc Love only did it Quid sit possit debeat non recipit ius amoris That only cares not for any exinanivit any humiliavit se any emptying humbling losse of reputation Love respects it not cares not what flesh he be made so the flesh be made by it Habitavit and dwelt And dwelt Factum est is the word of Nature Habitavit of Person Habitare est Personae And two there are not It is not Habitaverunt therefore but one Person And habitavit is a word of continuance that which was begunne in factum is continued in habitavit Not only made but made stay made His abode with us Not appeared and was gone againe streight but for a time tooke up His dwelling Factus caro Factus incola And this word concernes this day properly This is the day the first day of habitavit in nobis
Immanuel Of which three yee may reduce the first two conceived and borne to His Nature And to make two to two of the later make two more Vocabit and Nomen His Name and His Vocation For in His Name is His Vocation To bring GOD to us to make GOD with us Him to be with us that we may be with Him for ever Nobiscum Deus the way Nos cum Deo the end which is and so may be the end of the text and of the day and of us all Nothing more worth our sight then this Birth Nor more worth our hearing then this Name Ecce spreads it selfe over the whole Text may be repeated at every point of it But I. Ecce Virgo-concipiet 1 Ecce Virgo it first points to Ecce Virgo There we may make a stay there is a block in our way by the Iewes In no one place doth that of the Apostles speech appeare that at the reading of the prophecies of CHRIST the veile is layd over their hearts no where 2. Cor. 3.15 how true the Proverb is that Malice will even blind a man as heer in this This Verse so dazles them as feigne would they turne another way and not see that they doe They see no virgin heer Esai's word Alma say they is but a young woman and not a Virgin properly But they say against their owne knowledge in so saying For first Beside the nature of the word the very energie gives as much For it is of Alam and that is to cover and so properly is one that is yet covered and never yet knowen opposed to them that have been uncovered and knowen after the Hebrew phrase And beside the use of the word for a virgin in other places Rebecca then a virgin called by this name Gen. 24 And Miriam then but six yeare old called by it Gen. 24 43 55.57 likewise Exo. 2. Exod. 2.8 And beside their owne taking of the word they themselves the more auncient of them so in their Targum Cant. 3.2 this very word Alamoth Can. 2. they glosse and paraphrase it by Betuloâ—h the proper word for virgins where it stands this day to be seen Besides all this See whither their malice carryeth them by denying this even to overturne Prophecie and Prophet and all For he calls us to see a signe and that with an Ecce And what is that If it be but a young woman to conceive and no virgin where is the signe what is become of the Ecce It is no signe or wonder unlesse it be beside the course of Nature And is it any whit beside the course of Nature for a young woman to be with child Therefore take away Virgo and away with the Ecce downe with the signe Thus rather then to beare wittnesse to the truth stickt they not to expose the Word of GOD and so GOD Himselfe to scorne Make the Prophet or as Saint Matthew well saith GOD by the Prophet to speake idly Mat. 1.22 give them a signe that is no signe tell them of a mervaile not to be mervailed at Mat. 1.22 Reiect them then and read confidently as Saint Matthew doth Behold a Virgin With him rest hardly on the skill and integritie of all the Seventy that more then a hundred yeares before it came to passe turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is a Virgin who could skill of their owne tongue better then any Kimchi or Albo or any Rabbin of them all This for Ecce Virgo 2. 2. Ecce concipiet And looke what worke we had with the Iew about Ecce Virgo the like shall we have with the Gentile about Virgo concipiet To conceive this conceiving to ioyne these two a Virgin and yet conceive or beare or conceive and beare and yet be a Virgin For before the birth yea before the conceiving come the Virginitie is gone True in Nature But this is a signe and so above Nature And in Reason so but this is nisi credideritis non intelligetis to be beleeved otherwise not to be understood as a little before was sayd For what GOD can doe Faith can beleeve reason cannot comprehend But this it can that we doe GOD no great favour as well saith Saint Augustine Si Deum fatemur c. If we confesse GOD can doe some-what which we confesse our reason cannot reach Luc. 1.34 The Blessed Virgin her selfe while she stood upon a reason upon quia non cognosco virum asked How it might be But rested in the Angells resolution and so let us Which was of two sorts Luc. 1.35 First That the HOLY GHOST should be Agent in it and the Power of the most High bring it to passe That which of it selfe seemeth not credible put the Author to it put to Ex Spiritu Sancto and it will seeme not incredible Specially and that is the second If we set another by it as unlikely as it and done though As this Ecce of the Virgin 's the Angell exemplifies by another Ecce of Zacharie's in a manner as hard which yet fell out at the same time For Elizabeth being barren first by nature then by age and so wanting power to conceive she was then gone six monethes with child Luc. 1.36 Now the want of power to conceive is no lesse materiall to hinder the conception every way then want of the soile no lesse then the want of seed He that could supply that could also this He that doe it without one doe it without the other They were Cousines the Blessed Virgin and shee And their Signes were so too One of them made credible by the other Act. 26.8 But I aske Saint Paul's question Why should it be thought a thing incredible this to the Gentiles If as their Religion taught them they admitted of Minerva's birth or Pirrha's progenie they need not make strange at this If they say the GOD of Nature is not bound to the rules of Nature we say the same And yet even in Nature we see it made not altogether incredible The light passing through a body the body yet remayning whole And it is put therefore into the Verse to patterne this Luce penetratur c. The light commeth through the glasse yet the glasse is not perished No more then the light of heaven passing through breaketh the glasse No more did the GOD of heaven by His passage violate any whit the Virginitie of His Mother if we will allow GOD the maker of the light to do as much as the light He hath made But I hold ever best to let every thing rest upon his owne base or bottome Naturall upon reason Supernaturall upon faith And this is Supernaturall In which tota ratio facti est in potentiâ facientis the power of the doer is the reason of the thing done GOD is the doer cujus dicere est facere to whom it is as easy to do it as to say it Luc. 1.37 As
V. VER II. Et tu BETHLEHEM EPHRATA parvulus es in millibus IVDA ex te mihi egredietur qui sit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator in ISRAEL egressus Ejus ab initio à diebus aeternitatis And thou BETHLEHEM EPHRATA art little to be among the thousands of IVDA yet out of thee shall He come forth vnto me that shall be the Ruler in Israel whose goings forth have been from the beginning and from everlasting THE Prophet ESAY had the honor to be the first Esa. 7.14 that is vouched and whose words are enrolled in the New Testament The Prophet Mica hath the honour to be the Second That of Esay Mat. 1.23.2.6 Ecce virgo c. in the end of the first Chapter This of Mica Et tu Bethlehem c. in the beginning of the second of the first of all the Evangelists Saint Matthew They follow one the other and they follow well one on the other That of Esay His Birth This of Mica the place of His Birth Behold a Virgin shall beare saith Esay and Bethlehem shall be the place where she shall do it saith Mica His name saith Esay shall be GOD with us With us saith Mica to be our Guide and conduct us He with us in Bethlehem in the beginning of the Verse that we with Him in aeternitie in the end of it Whe have first a most Sure word and warrant of the Evangelist that the testimonie of IESVS is the spirit of this Prophecie that this day this Scripture was fulfilled Apoc. 19.10 when He was borne at Bethlehem In Saint Matthewes stepps we tread when we so applie it and so treading alwaies sure we are we tread safely No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 2.1 2 Pet. 1.20 private interpretation of our owne head but Mica by Matthew the Prophet by the Evangelist ever the best To say truth there is no applying it to any but to CHRIST None to give it away to from Him 1. From David to the SONNE of DAVID that is to Him We read not of any other borne at Bethlehem No Record to be shewed but of them two 2. But what ever become of that this is sure None had ever His out-goings from everlasting but He. None of whom those words can be verified but of Him onely as who onely is the Sonne of the ever-living GOD. 3. These might serve But it is yet more cleare this For howsoever about Esay's Ecce virgo the Iewes and we are not of one mind yet for this heer of Mica the coast is cleere the Iewes will not quareile us touching it there is on all sides betweene them and us good agreement Matt. 2 4· For upon the comming of the Wise men from the East there was a Synod of the High Priests and Scribes called at Ierusalem the very first that we read of in the New Testament and called by the King to resolve the point about the place of CHRISTS Birth Matt. 2.5 And then and there it was resolved Conciliariter that at Bethlehem And resolved from this very place for that these words were a knowne prophecie of the Birth of CHRIST Vpon which so famous an occasion this resolution grew so notorious as it did manare in vulgus the very people could tell this They argue in the Seaventh of Iohn against our Saviour Io 7.42 by it that He could not be the CHRIST for CHRIST was to come out of Bethlehem that was taken as granted and He came out of Galile as they in error thought But that was plaine ignoratio elenchi For though He were there brought up He might be borne at Bethlehem and so He was But so Priest and People both knew Bethlehem was CHRISTS natale solum and that this Prophecie was the evidence for it 4. Though these be enough yet have we a greater Witnesse then all these from heaven even the Starr For whether this Scripture doth send us thether the Starr doth lead us Mat. 2.9 to Bethlehem streight Never stood still till it came thither and there it stood directly over the place as much to say as * Psal. 87.4 Lo there He is borne And in this will we rest since Mica and Matthew Prophet and Apostle Priest and People Christians and Iewes Heaven and Earth are all with us all testifie this Text pertaines to CHRISTS Birth and so to this day properly It is of a place And place and time are held weighty circumstances Specially in matter of fact or storie Vbi Quando materiall questions The Apostles asked them both Luk. 17.37 Mat. 13 4· Vbi Domine Where Lord Luk. 17. Quando quod erit Signum When and what shall be the Signe Mark 13. Of the time when some other time may give occasion if it so please GOD. Now of Vbi Domine the place where There we are to day whereto this is a direct answer Bethlehem is the place That first But then secondly this circumstance leads us further to matter of Substance the place of the Birth to the Birth it selfe and the Birth to the Partie borne who is heer set forth as a person He comes forth once and againe He leads He feeds all acts of a person entire Thirdly this person is heer said to have two commings forth 1 Egreditur ex te one 2 Egressus Ejus ab aeterno the other In which two are expresly set downe His two Natures Ex te from Bethlehem on earth thence He came according to His Man-hood ◠A diebus aeternitatis from everlasting or from aeternitie thence He came according to His God-head And last to make it a full and complete Christmas in Text Besides His Place Person and Natures in these two commings forth Heer is His Office also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2 6. So doth Saint Matthew turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets word I follow no other for sure I am I cannot follow a better Translator Dux qui pascet One to 1 lead us and to 2 feed us and so to conduct us from Bethlehem where this day we come first acquainted with Him to the state of aeternitie whence He came out to bring us in there to live and reigne with Him for ever The Division So 1 of the Place 2 Person 3 Natures and 4 Office of CHRIST 1. The place of His Birth Bethlehem with her two Epithets or twinnes as it were 1 Parvula little and 2 Ephrata fruitfull 2. Then of His Person that did come forth 3. After of both His Natures 1 As man from Bethlehem ◠As GOD from everlasting 4. Last of His Office 1 To be our guide to lead us saith Mica 2 Dux qui pascet Lead us and feed us saith Matthew both And so leading and feeding us Matt. 2.6 to conduct and bring us to the ioyes and ioyfull dayes of aeternitie whether without Him we can never come and whether till we come we shall never be
for the thinnesse and meannesse of the buildings as was seen at CHRISTS Birth not hable to give Lodging to any number So least But then againe not least saith S. Matthew and saith truly too Not in regard of any of the three now mentioned but of another hable of it selfe alone to weigh them all downe in that it should yeeld Alumnum tam grandem so great a Birth as the great MESSIAS of the world One whose only comming forth of it was hable to make it not the least nay the greatest and most famous of all the dwellings of IACOB of the whole land Nay of the whole world then And thus not the least Though minima for the Tu non minima for the ex te Non minima if it were but for Him and for nothing els What shall we make of this Nothing but what commeth from it of it selfe without streyning That with GOD it is no new thing Nay very familiar as even the Heathen have observed so familiar as GOD seemes to take delight in it to bring maxima de minimis great out of little CHRIST out of Bethlehem Which is plaine even in Nature How huge an Oke from how small an acorne But that askes great time Matt. 13.32 From how little a graine of mustardseed the very Bethlehem minima the least of all seeds how large a plant of how faire a spread and that in a little time a moneth or two at most But we are not in Nature now In this very point heer of Guides and Rulers therein too it hath been no vnusuall thing with Him out of small beginnings to raise mighty States Their first Guide MOSES whence came he out of a basket of bull-rushes Exod. 2.3 forlorne and floting among the flaggs taken up even by chance The great beginner of their Monarchie and not of theirs alone but the two beginners of the two mighty Monarchies of the Persians and Romans Cyrus and Romulus from the Shepheards scrip from the sheepcote all three Those great Magnalia from parva mapalia And as the Kingdomes of the Earth from a sheepcote So His owne of the Church from a fisherbote We may well turne to them with this Apostrophe And thou sheepcote out of thee have come mightie Monarchs And thou fisherbote Matt. 4.18.21 out of thee foure of the chiefe and principall Apostles Even so Lord saith our SAVIOVR for so is thy pleasure And Matt. 11.26 since it is His pleasure so to deale it is His further pleasure and it is our lesson out of this Bethlehem minima Even this Ne minima minimi that we set not little by that which is little vnlesse we will so set by Bethlehem and by CHRIST and all He will not have little places vilified little Zoar will save the bodie little Bethlehem the soule Nor have saith Zacharie dies parvos little times despised vnlesse we will despise this Day Gen. 19.20 Zach. 4.10 the feast of Humilitie Nor have one of these little ones offended Why for Matt. 18.6 Ephrata may make amends for parvula Ex te for tu This is on GODS behalfe On CHRISTS yet further to stay a little upon this little For though there want not diuerse other good congruences why CHRIST should come from Bethlehem rather then from another place 1. For that it was the Towne of DAVID and He was the Sonne of David Ioh. 7.42 and so a place not vnmeet for Him to come from even in that respect being sedes avita Out of thee came David and well therefore out of thee shall come Davids Sonne Davids Sonne and Davids Lord both 2. The Surname of Ephrata puts me in mind of another Lo Psal. 132.6 we heard of it at Ephrata saith the Psalme there the first newes of the Temple And Lo we heard of him at Ephrata to day by the Angell there Luk. 2.11 the first word of the Lord of the Temple The Temple was the Type of the Church and that was heard of at Ephrata first and no wayes incongruent that where the Church there the Head of the Church CHRIST and CHRISTS Church both at one place 3. There is a third in the very name of Bethlehem that is the house of bread For He that was borne there was bread But that will be more proper anon at Qui pascet But these though they agree well yet none of them so well as this that it was minima the very miniminesse as I may say of it For in so being it was a place well suting with His estate now at His egredietur exte which was the state of Humilitie eminent in His if ever in any Birth Bethlehem was not so little but He as little as it Looke what Apostrophe Mica made to the Towne may we make to Him and that with better reason And thou Bethlehemite thou wert as little among the sonnes of men as ever was Bethlehem among the villages of Iuda So Esay 53.3 novissimum oppidorum as Mica calls it suits well with novissimus virorum as Esay calls Him And it was not the Place alone but all were little then The time in solstitio brumali the deep of Winter when the dayes are at the shortest and least And the people He came of litâ—le Amos saith Who shall raise up Iacob for he is small Small Amos 7 2.5 ever but never so small never so low brought as at His comming forth Then at the lowest and the very least as being then brought vnder the bondage of a stranger and He one of the children of Edom that cryed Downe with them Psal 137.7 downe to the ground One that made Rachel mourne in her grave her grave was there hard by for the slaughter of the poore innocents within a while after So Place and Time Matt. 2.18 and People and all little and He himselfe lesse then all For even in the place Mica hath not said all for He is lesse yet If little Bethlehem offend what could have been said if he had gone further and yet not further then Saint Luke And thou the stable in the Inne at Bethlehem Luk. 2.7 And thou the manger in the stable Ex te egredietur out of thee shall He come These are beyond Bethlehem parva lesse yet yet thence did He come too at His entrance into the world And all these nothing to his going out Another manner of diminution there then all these Such was His Humilitie on this feast of Humilitie And ô thou little Bethlehem And ô thou little Bethlehemite how do you both both Place and Person confound the haughtinesse of many that yet would be called Christians and even neer CHRIST himselfe There is in both of you if it were well taken to heart enough to pricke the swelling and let out the apostemed matter of pride from a many of us whose looke gesture gate and swelling words of vanitie are too big for Bethlehem whose whole carriage and course is as
on Him then and these He made choise of then and for ever to be the vertues of this Feast The sooner and the better to procure this meeting the Church meets us as Melchisedek did Abraham with bread and wine but of a higher nature then his farr prepares ever this day a love-feast whereat they may the rather meet Where Truth from the earth may looke up to heaven and confesse and Righteousnesse from heaven may looke downe to earth and pardon where we may shew Mercie in giving where need is and offer Peace in forgiving where cause is that so there may be an obviaverunt a meeting of all hands And even so then let there be So may our end be as the end of the First Verse in peace and as the end of the Second in Heaven So may all the blessings that came to mankind by this meeting or by the birth of CHRIST the cause of it meet in us and remaine upon us till as we now meet together at the Birth So we may then meet in a perfect man in the measure of the fulnesse of the age of CHRIST Eph. 4.13 As meet now at the LAMBES yeaning so meet then at the LAMBE marriage be caught up in the cloudes then to meet Him 1. Thâ—s 4.17 and there to reigne for ever with Him in His Kingdome of GLORIE A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Fryday the XXV of December A. D. MDCXVIII being CHRIST-MASSE day LVK. II. VER XII XIII Et hoc erit vobis Signum c. And this shall be a Signe vnto you ye shall find the Childe swadled and layed in a cratch And streightway there was with the Angell a multitude of heavenly souldiers praising GOD and saying Glorie be to GOD on high c. OF these three verses the points be two 1 The Shepheards Signe and 2 the Angells Song The Signe is a remaine of Angelus ad pastores the Angells speech to the Shepheards We called it as the Angell himselfe called it a Sermon Evangelizo the word he vseth is to preach Of which Sermon there are two parts 1 His Birth the verse before 2 His Finding in this For this is a double Feast not onely the Feast of His Nativitie but the Feast of His Invention also Therefore the Angell makes not an end with unto you is borne but tells them further It is not enough CHRIST is borne but to take benefit by His Birth we are to find Him Natus est His part Invenietis ours Of natus est somewhat hath formerly been said Invenietis now followes and followes well For what is Natus est without Invenietis Such a one there is borne what shall we be the better if we find Him not As good not borne as not knowne To us all one Nobis nascitur cum a nobis noscitur Borne He may be before but nobis natus to us He is borne when to us He is knowne when we find Him and not before CHRISTVS inventus is more then CHRISTVS natus Set downe invenietis then first Invenietis leads us to Hoc erit Signum For how shall they find Him without a Signe So come we from CHRISTVS natus to CHRISTVS signatus Natus borne to be found Signatus signed or marked that He may be found Borne He is that they know And when they know hodiè And where they know in Bethlehem To Bethlehem they will but when they come there how then In such resort the towne so full of strangers as no roome in the Innes whither should they turne them What could they wish but O quod erit Signum Natus est ô that He were Signatus O that we had a signe to find Him by Their wish is honest and good And pitie The Division any that seeks CHRIST should want a signe to find Him by the Angell will not suffer that But before he end his speech he takes order for their Signe and This it is When ye come to Bethlehem never search in any house or chamber In a stable there shall you finde a Babe swadled and laid in a manger You would little think it but that is He. And so Signo dato this Signe given the Sermon ends For to find CHRIST is all All in all A Sermon would have an Antheme of course It hath so And one suitable if it might be An Angell preached it and no man It would be a Queer of Angells and not of men to sing it So it is Gloria in excelsis all the Fathers call it Hymnum Angelicum the Angells Hymne or Antheme This is set downe in the two later verses the 1 Queer that sing it in the former the 2 Song it selfe the dittie of it so in the later 1. The Queer in it five 1. Who That there were certaine heavenly Personages first 2. In what habit that in the habit of souldiers to see to 3. What number that a great multitude of them 4. What they did That they tooke up this Hymne and fell on praising GOD. 5. And fiftly When That they did it instantly upon the speech ended The Song That consists of three streines There are in it 1 GOD 2 Earth and 3 Men these three first And then three to these three 1 Glorie 2 Peace 3 Good-will Each sorted to other 1 Glorie to GOD 2 Peace to the Earth 3 To Men a Good-will So have you the Signe and the Song the one to ballance or counterpeize the other the Song to sing away the Signe to make amends for the manger The Signe very poore and meane the Song exceeding high and heavenly Paupertas in imis the Signe povertie at the lowest Gloria in excelsis the Song Glorie at the highest That well might Leo ask Quis est iste puer tam parvus tam magnus What Child is this so little and so great withall Tam parvus ut in praesepi jaceat Tam magnus ut Ei coâ—cinant Angeli So little as He lyes in a cratch So great though as He hath Angells to sing to Him the whole Queer of heaven to make Him melodie It is a course this the HOLY GHOST began it heer at His Birth and after observed it all along Sociare ima summis insolita solitis temperare to couple low and high together and to temper things mean and vsuall with others as strange every way Out of these we shall learne 1 First what our dutie is To find CHRIST The Angell presupposes this that being borne we will not leave till we have found Him till we can say it was the first word of the first Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have found Ioh. 1.41 found the MESSIAS Invenietis by all means to find CHRIST 2 Then how to find Him at what Signe 3 And last when we have found Him how to salute Him with what words to praise GOD for Him For Him both for His Birth and for His Invention All considered His invention to us no lesse behoofull then
them up and exalt them And as they offered to me so am I come to bestow on them and to reward them with the endlesse joy and blisse of my Heavenly Kingdome To which c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Thursday the XXV of December A. D. MDCXXIII being CHRIST-MASSE day EPHES. I. VER X. In dispensatione plenitudinis temporum instaurare omnia in CHRISTO quae in coelis quae in terra sunt in Ipso That in the dispensation of the fullnesse of the times He might gather together into one all things both which are in heaven and which are in earth even in CHRIST SEeing the Text is of Seasons it would not be out of season it selfe And though it be never out of season to speake of CHRIST yet even CHRIST hath His seasons Your time is alwaies saith He Ioh 7.6 Iohn VII So is not mine I have my seasons One of which seasons is this the season of His Birth whereby all were recapitulate in heaven and earth Which is the season of the Text. And so this a Text of the season There is for the most part in each Text some one Predominant word That word in this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere turned gathering together into one againe To know the nature and full force of it we may consider it three waies 1 As it is properly taken 2 As it is extended 3 As it is derived 1. As it is taken properly So it signifies to make the foot of an account We call it the foot because we write it below at the foot They of old writ theirs above over the head and so called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capite libri Scriptum est de me the Summe in the top Psal. 40.7 2. As it is extended So it is the short recapitulation of a long Chapter the compendiâ—m of a booke or of some discourse These are all like the foot of an Account and are vsually called the Summe of all that hath been said 3. As it is derived So shall we have the native sense of it It comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke for a head Best expressed in the word recapitulate that is to reduce all to a head Each of these is a gathering together into one as we read Which of the three you take nay take them all three you cannot doe amisse They be all true all tend to edifie CHRIST is the 1 Summe of our account 2 The Shutting up of our discourse 3 The Head of the body mysticall Colos. 1.18 Ephes 4.15.16 wherein this gathering heere is We shall make no good audit without Him no nor good Apologie Whatsoever be the premisses with CHRIST we must conclude As we do the care with Christmasse so conclude all with in CHRISTO The old Division is Vt res ita tempora rerum Heer it holds The Division Heere are both Seasons and Things Things for seasons and Seasons for things Two parts heere be 1 Seasons first Seasons more then one 2 Heere is a fullnesse of them 3 Heere is a dispensation of that fullnesse 4 And that by GOD That He that is GOD That in the dispensation of the fullnesse of times He might This is the first part The Things For first heer are all things Things in heaven Things on earth All in both 2. Of these a Collection or gathering them all together or rather a Recollection or gathering them together againe 3. A gathering them all into one All into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Summe Or all to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one head And these two are one and that one is CHRIST You observe that as the things answer the seasons and the Seasons them So doth the fullnesse answer the gathering and the gathering it 1. To fill the seasons to make a fullnesse of them heere is a gathering 2. A gathering whereof Of all in heaven and all on earth a great gathering sure and able to fill the seasons full up to the brimme 3. But this is not a gathering at the first hand but a gathering againe that is a new at second hand 4. A gathering whereto To one One either one summe or one head both are in the body of the word and these two are one and that one is CHRIST 5. A gathering how that is in the word too By way of contracting or recapitulation 6. And when When GOD dispensed it and that is at CHRISTS Birth 7. Now last what we are the better by this gathering what fruit we gather by or from it what our share is in this Summe which is Summa dividenda 8. And then how we may be the better for it if we divide as GOD and when GOD did it 9. As GOD gather things in heaven first 10. When GOD and that is this season of the yeare the gathering time with GOD and with us So shall we dispense the season well Find the things they will bring you to the season find the fullnesse of things you shall find the fullnesse of Seasons Find the gathering you shall find the fullnesse find CHRIST and you shall finde the gathering for the gathering is full and whole in CHRIST So upon the point find CHRIST and find all And this is the first day we can find Him for this day was He borne and so first to be found by us WE have heeretofore dealt with the * At Christmasse A.D. 1609. fullnesse of time and now are we to deale with the fullnesse of Season Time and season are two 1 Tempora the Seasons and have in all tongues two different words to shew they differ In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Latine Tempus and tempestivum And differ they doe as much as a time and a good time It is time alway all the yeare long So is it not Season but when the good time is Time is taken at large any time Season not so but is applied to that with which it suites or for which it serves best Heer it is applied to gathering the Season of gathering These seasons be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall for Vt res ita tempora rerum as the things to be gathered are many so are the Sâ—asons wherein they are to be gathered many likewise Each his severall season to be gathered in 2 Their fullnesse Now as the things Res have their Autumne of maturitie So tempora the Seâ—sons have their fullnesse And when the things are ripe and ready to be gathered then is the Season full 3 The Dispensation Now of these seasons and their fullnesse there is a dispensation an Oeconomia the word in the Text which is a word of Husbandrie a great part whereof consisteth in the skill of Seasons of taking them when they come allotting the thing to the season and the season to it
Bread Ioh. 12.24.6.51.49 even the living bread or bread of life that came downe from heaven the true Manna whereof we may gather each his Ghomer And againe of Him the true Vine as He calls himselfe Ioh. 15.1 the blood of the grapes of that Vine Both these issuing out of this daies recapitulation Both in corpus autem aptasti mihi of this day Psal. 40.6 And the gathering or Vintage of these two in th blessed Eucharist is as I may say a kind of hypostaticall vnion of the Signe and the thing signified so vnited together as are the two natures of CHRIST And even from this sacramentall vnion do the Fathers borrow their resemblance to illustrate by it the personall vnion in CHRIST I name Theodoret for the Greek and Gelasius for the Latine Church that insist upon it both and presse it against Eutyches That even as in the Eucharist neither part is euacuate or turned into the other but abide each still in his former nature and substance No more is either of CHRISTS natures annulled or one of them converted into the other as Eutyches held but each nature remaineth still full and whole in his own kind And backwards As the two Natures in CHRIST so the Signum and Signatum in the Sacrament è converso And this later devise of the substance of the bread and wine to be flowen away and gone and in the roome of it a remainder of nothing els but Accidents to stay behind was to them not knowen And had it been true had made for Eutyches and against them And this for the likenesse of Vnion in both Now for the word gathering together in one It is well knowne the holy Eucharist it selfe is called Synaxis by no name more vsuall in all Antiquitie that is a Collection or gathering For so it is in it selfe For at the celebration of it though we gather to Prayer and to Preaching yet that is the principall gathering the Church hath which is it selfe called a Collection too Heb. X. by the same name Heb. 19.25 Luk. 17.37 from the Chiefe For where the body is there the Eagles will be gathered And so one Synaxis begets another And last there is a Dispensation that word in it too That most cleerely For it is our Office 1. Cor. 4.1 we are styled by the Apostle Dispensers of the mysteries of GOD and in and by them of all the benefits that came to mankind by this dispensation in the fullnesse of season of all that are recapitulate in CHRIST Which benefits are too many to deale with One shall serve as the Summe of all That the very end of the Sacrament is to gather againe to GOD and His favour if it happen as oft it doth we scatter and stray from Him And to gather us as close and neere as alimentum alito that is as neere as neere may be And as to gather us to GOD so likewise each to other mutually Expressed lively in the Symboles of many graines into the one and many grapes into the other The Apostle is plaine 1. Cor. 10.17 that we are all one bread and one body so many as are partakers of one bread So molding us as it were into one loafe all together The gathering to GOD referrs still to things in heaven This other to men to the things in earth heere All vnder one Head by the common faith All into one Bodie mysticall by mutuall charitie So shall we well enter into the dispensing of this season to beginne with And even thus to be recollected at this Feast by the holy Communion into that blessed Vnion is the highest perfection we can in this life aspire unto We then are at the highest pitch at the very best we shall ever atteine to on earth what time we newly come from it Gathered to CHRIST and by CHRIST to GOD stated in all whatsoever He hath gathered and layed up against His next comming With which gathering heere in this world we must content and stay our selves and wait for the consummation of all Apoc. 22.12 at His comming againe For there is an Ecce venio yet to come This gathering thus heere begun it is to take end and to have the full accomplishment Matt. 25.32.24.31 at the last and great gathering of all which shall be of the quick and of the dead When He shall send his Angells and they shall gather His Elect from all the corners of the earth Matt. 13.30 shall gather the wheat into the barne and the tares to the fire And then and never till then shall be the fullnesse indeed when GOD shall be not as now He is somewhat in every one 1. Cor. 15.28 Apoc. 10.6 but all in all Et tempus non erit amplius and there shall be neither time nor season any more No fullnesse then but the fullnesse of aeternitie and in it the fullnesse of all joy To which in the severall seasons of our being gathered to our fathers He vouchsafe to bring us that as the yeare so the fullnesse of our lives may end in a Christmasse a merry joyfull Feast as that is And so GOD make this to us in Him c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Saturday the XXV of December A. D. MDCXXIIII being CHRIST-MASSE day PSAL. II. VER VII Praedicabo Legem de qua dixit ad me DOMINVS Filius meus tu hodiè genui te I will preach the Law whereof the LORD said to me Thou art my sonne this day have J begotten thee THIS Text the first word of it is Praedicabo I will preach So here is a Sermon toward And it is of Filius Filius meus genuite of the begetting or bringing forth a child And that Hodiè this verie day And let not this trouble you that it is begotten in the Text and borne on the day In all the three Tongues one word serves for both In Latine Alma Venus genuit Venus did but beare Aeneas yet it is sayd genuit In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was but borne of the Virgin yet He was sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genitus And I report me to the Masters of the Hebrew tongue whether the originall word in the Text beare not be not as full nay do not more properly import His Birth then His Begetting It is sure it doth So it may be used and so we will use it indifferently And let this serve once for all We returne to our Sermon Praedicabo Heer is one saith he will preach Hath he a licence Yes Dixit ad me he was spoken to or indeed he was commaunded Amar is to commaund 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commaunded by whom By Him that hath lawfull authoritie so to do Dixit Dominus He stept not up of his owne head He came to it orderly made no suite for the place was appoynted for it What will he preach of Whence will he take his Text Out of
very bodie of the word it is not a law at large but a Statute law And the nature of that law is without publishing it cannot be knowne GOD hath his Law in the same division that man hath his His Statute and his Common law The law of Nature which is written in the hearts of all men that Rom. 2.14 is the Common law of the world Of that every man is to take notice at his perill But this law heer is no part of that law Filius meus tu is not written in the heart it must be preached to the eare No light of nature could reveale it from within Preached from without it must be And so and no otherwise come we to the knowledge of it The very word gives it for such which is properly a Statute as this is enacted and decreed in the high Court of GODS Counsell above and reserved to be revealed in the latter times And of that we cannot heare without a Preacher Ephes 3.5 Rom. 10.14 and the preaching thereof was committed to CHRIST He began and we follow And so much for Praedicabo Legem de quâ dixit Dominus ad me The matter at large And now to his Text wherein is the letter of the Law it selfe I reckoned up to you five particulars in this Law 1. Filius a Sonne 2. Filius meus my Sonne that is the Sonne of GOD. 3. Filius meus genui the Sonne of GOD begotten 4. Hodiè genui the Sonne of GOD begotten this day 5. And fiftly Dixit genui that is dicendo genuit begotten by saying as the WORD should be Of a Sonne first Which plainely sheweth it is not the old 1. Filius it is a new law this The old runs Ego sum Dominus which must needs imply Servus meus tu This is Filius meus tu in another style which necessarily doth imply Ego sum Pater tuus A FATHER to be the giver of it According to the former He saith Ego sum Dominus and we say Dominus meus tu According to this latter He saith Filius meus tu and we say Pater meus tu This the better by farr as farr as the condition of a Sonne is better then that of a servant And indeed the maine difference betweene the two lawes is but this Doe it saith the one Servus meus tu the vnperfect law of feare 1. Ioh. 4 18. Heb. 7.9 Iam. 1.15 and servitude Doe it saith the other Filius meus tu the perfect law of love and libertie Of a Sonne Whose Sonne Filius meus And He that speakes it 2. Filius meus that saith meus is GOD and so He to whom it is spoken the Sonne of GOD. And the Sonne of GOD is a high title and of speciall accompt Salomon before his Crowne or Scepter prised that speech of GOD I will be his Father and he shall be my Sonne 2. Sam. 7 1◠But nothing makes it more cleare then this place The last verse He saith Posui te Regem I have set thee a King that He speakes not of thinks it not fit But heere now Filius meus tu this loe preach He will this He thinks worth the preaching Filius meus tu rather then Posui te Regem to be the Sonne of GOD then to be a Prince in Sion The Sonne of GOD and the Sonne of GOD begotten For 3. Genui Sonnes of GOD there be that are not begotten that come in another way that come by adoption To beget is an act of nature and is ever determined in the identitie of the same nature with him that did beget And this putteth the difference Otherwise GOD speakes of Angells as of His Sonnes Iob. 38.7 When all the Sonnes of GOD praised Him Speakes it of Israel his people Out of Aegypt have I called my Sonne Speakes it of Rulers and Governors Ye are all the Sonnes of the most High Hos. 11.1 Psal. 82.6 To every of these as much in effect is said as Filius meus tu But to which of them all to which of the Angells said He at any time Genui te I have begotten thee Not to any Filij they were but not geniti none of them all So Filius meus tu is communicated to others but Genui te to no creature either in heaven or earth Of none is Genui to be verified in proper termes but of CHRIST and of CHRIST only Hodie Genui Begotten and this day begotten Genui and Hodiè genui for begotten He had been before Another begetting besides this Two Genui's A Genui before Hodiè Ex utero ante Luciferum genui te Psal. ◠113 sayd the LORD to my LORD in the GX Psalme Twice begotten He was This day begotten and begotten ante Luciferum before there was any morning starr and so before there was any day at all and so before any quod cognominatur Hodiè any time that is called To day We are to take notice of both these generations 1 Of CHRISTVS ante Luciferum and of 2 Lucifer ante CHRISTVM To take notice of both but to take hold of this latter For that ante Luciferum was not for us His second begetting His Hodiè genui His this dayes begetting is for us Mic. 5.2 is it we hold by Not by His going out from everlasting not by His olim ante Luciferum ante secula genitus None of these Hodiè genitus is the law that we are to preach that is not His aeternall but His hodiernall generation Not as GOD of the substance of His Father begotten before all worlds but as man of the substance of his Mother Gal. 4.4 borne in the world when in the fullnesse of time GOD sent His SONNE made of a woman And that was the Hodiè genui of this day 5. Dixit genui Now the speculative Divine pierceth yet deeper he finds a further mysterie in these two words Dixit genui that is saith he dicendo genuit He sayd He begatt that is by His very saying He begatt Wherein the very manner of His begetting is set forth unto us There is a very neer resemblance betwixt Dixit and Genui betwixt begetting and speaking To begett is to bring forth so is to speake to bring forth also To bring forth a word and CHRIST you know is called the Word Now when we speake either we do it within to our selves or without to others Either of which two may well be compared to a like severall begetting When we thinke a word in our thought and speake it there within to our selves as it were in silence and never utter it this if you marke it well is a kind of conceiving or generation the mind within of it selfe ingendring a word while yet it is but in notion kept in and knowne to none but to our selves And such was the generation of the Aeternall Word the SONNE of GOD in the mind of His Father before all worlds
and even to that doth the Apostle apply the Genui of this verse And this is the first begetting Heb. 1.5 or speaking Now as the word yet within us in our thought when time comes that we will utter it doth take to it selfe an aierie body our breath by the vocall instruments being framed into a voice and becoÌ„meth audible to the outward sense And this we call the second begetting or speaking Right so the aeternall WORD of GOD by DOMINVS dixit by the very breath of GOD the Holy Spirit which hath His name of Spiro to breath corpus autem aptasti mihi had a body framed Him and with that body was brought forth Heb. 10.5 and came into the world And so these words Genui te this very day the second time verified of Him Genui and Dixit genui sayd and by saying begott Him For how soone the Angells voice sounded in the blessed Virgins eare instantly was He incarnate in the wombe of His Mother Of both which words Dixit and Genui we can spare neither There is good use of both Of Genui to shew the truth of the identitie of His nature and substance with His FATHER that begatt Him and with His â—â—â—her that bare Him For to begett is when one living thing bringeth forth another living thing of the same nature and kind it selfe is But I know not how the terme of begetting the very mention of that word carryeth our conceit to a matter of carnalitie therefore is the word Dixit well set before it to shew this Genui was not by any fleshly way to abstract it from any mixture of carnall uncleanesse That the manner of it was onely as the word is purely and spiritually conceived in the mind The one word Genui noting the truth The other word Dixit the no way carnall but pure and inconcrete manner of His generation And so I have gone over the five termes of this Law or if you please the five points of his Text. The hardest is yet behind For it will not sinke into our heads how this should be called a Law It seemes nothing lesse rather a Dialogue between a Father and his Sonne But a law sure it cannot be A law tunnes in the Imperative this is meerly Narrative declares some-what injoynes nothing gives not any thing in charge as lawes use to doe Sed non potest solvi Scriptura GOD must be true in all His sayings Ioh. 10.35 Ro. 3.4 CHRIST may not preach false doctrine A law He hath called it and we may not give it any other name There be that thinke this verse is but the preaamble and that the body of the law doth follow and reacheth to the end of the Psalme But the better sort are of mind that even this verse taken by it selfe conteynes in it a law full and whole Let us see then whether we can find it so We picth't upon the Apostle's division of the law into Lex fidei and Lex factorum If both these be found in it we may well allow it for a law We will begin with Lex fidei what we are to beleeve of Him Of Him that is of these three 1 Of His Person 2 His Natures 3 and His Offices And then come to Lex factorum 1 First what He doth for us the benefit of this law 2. And then what we are to do for Him againe our dutie out of this law The former of which the benefit is the Gospell of this law The latter the dutie is the law of this Gospell Of His person first That He is of Himselfe a person subsisting Plaine 1. Lex fidei 1 Of His Person by the two persons that are in the Text Ego and Tu the first and second person in Grammar and the same the first and second person in Trinitie Heer is Ego genui the person of the Father and Filius meus tu the person of the Sonne Heer is one begetts And sure it is nemo generat Seipsum none begetts himselfe but he whom he begetts is a person actually distinguished from him that begetts him But of these two persons this you will marke That the first that is named is Filius meus tu He stands first in the verse before Genui te We heare of Filius before ever we heare of Genui For that is the Person we hold by By nature Ioh. 14.6 Genui te should go before Filius meus but quoad Nos Filius meus is before Genui To shew there is no comming to the FATHER but by Him no interest in the Father but from and thorough Him This for His person And in His person we beleeve two Natures sett downe heer in the two words 2. Of His Naturâ—s Hodiè and Genui If you do observe there is some what a strange conjunction of these two words One is present Hodiè the other is perfectly past Genui In proprietie of speech it would be a present act for a present time or it would be an act past with an adverbe of the time past and not joyne a time in being Hodiè with an action ended and done Genui The ioyning of these two togither the verifying them both of one and the same person must needs seeme strange And indeed could not be made good but that in that one partie there are two distinct Natures To either of which in a different respect both may agree and be true both Some little difference there wil be about the sorting of the two words which to referr to which But that will easily be accorded for they will both meet in the end There be that because Hodiè the present is yet in Fieri and so not come to be perfect understand by it His temporall generation as man which is the lesse perfect as subiect to the manifold imperfections of our humane nature and condition And then by Genui which is in factum esse and so done and perfect understand His aeternall generation as the SONNE of GOD in whom are absolutely all the perfections of the Deitie There be other and they fly a higher pitch and are of a contrary mind For whatsoever is past is in time say they and so Genui is temporall and that Hodié that doth best expresse His aeternall generation For thaâ— nothing is so properly affirmed of aeternitie it selfe as is Hodiè Why For there all is Hodiè there is neither Heri nor Cras no yesterday not to morrow All is To day there Nothing past nothing to come all present Present as it were in one instant or center so in the Hodiè of Aeternitie Past and to come argue time But if it be aeternall it is neither All there is Present To day then setts forth aeternitie best say they which is still present and in being But Genui that being past cannot be His aeternall at any hand but must needs stand for His temporall But whether of these it be Genui His aeternall as perfect and
was But he goes on further and saith He did remember himselfe of Rahab and Babylon the Philistims and the Morians land for loe there He was borne Borne there How can that be Yes borne there and heer and every where where by this Praedicabo Legem He begets children to GOD. The power and vertue of His Birth reacheth even thither Every place that receiveth His law where ever it be even there He is borne This for His Birth To this Birth there belongs a Birth-right They talke much of the law The Birth-right as of a Birth-right but loe this heer is a Birth-right indeed and that veri nominis and amounts to more then a Childs part And it growes out of the double title or interest which He hath to all that is given Him For as He is twise a Sonne twise begotten 1 Ante luciferum and 2 Hodiè so hath He a double right growes to Him expressed in two distinct words in the next verse 1 one of inheritance 2 the other of possession or purchase for Ahuzza is true Hebrew for a purchase Of which two One contents Him His title as Heire The other He transcribes and sets over to us which is that of His purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hodiè genitus But we need not so much as to goe to the next verse for it Filius meus tu will serve Which was said twise to Him 1 Once at His Baptisme Hic est Filius meus Matt. 3.17 And so it is likewise at ours to us for therein we are made members of CHRIST and the children of GOD. 2 And againe Hic est Filius meus at His Transfiguration in the Mount Matt. 17.5 And we keeping the law of our Baptisme the same shall be said to us likewise the second time and when time comes Phil. 3 21. we also shall be transfigured into the glorious Image of the Sonne of GOD. And this is Lex factorum on His part this shall be done for us by Him This we called the Gospell of this Law What we to do for Him The dutie And what shall be done by us for Him Which is the law of dutie on our part required and which we called the law of this Gospell implyed in the two first words Praedicabo and legem Either word hath his condition First if he preach that we bestow the hearing of Him And then Legem that we know it is a law He preacheth and therefore so and no otherwise then so to heare it 1. Praedicabo Heare Him preach That we will be entreated to easily If that be all we will never stick with Him for that Nay Gods blessing on his heart for as the world goes we are now all for preaching 2. Legem But take Legem with you too It is so Praedicabo as it is Legem Preached and so preached as it is Law His Sermons are so many Law-lectures His preaching is our law to live by And law binds and leaves us not to live as we list And if that which is preached be law it is to be heard as a law kept as a law to be made our Lex factorum as well as Lex fidei If we heare it otherwise if we heare it not so if we lose Legem we may let go Praedicabo too and all And heere now we breake As a law Nay none of that The hearing we will give Him but soft no law by your leave Our case is this So long as it is but Preadicabo but preaching we care not greatly though we heare it but if it once come to Legem to be pressed upon us as a law farewell our parts we give Him over for law binds and we will not be bound Vpon the point we are fast at Praedicabo and loose at Legem Leave CHRIST his booke to preach by but keepe the law in our owne hands But to be short if we heare it not as a law heare it not but as newes if we bring our Sermons to an end Psal 90.9 as a tale that is told if that be all we forfeit all that followes all our part and portion in Filius meus and Hodiè genui and all By Legem what law is meant Now if you aske what law it is is heere meant No other but the law of these words Filius meus tu For Flius meus tu in the body of it carrieth the law That conteines all filiall duties which is the perfectest law when all is done For the law of a Sonne is more then all lawes besides For besides that it is lex factorum that a Sonne will doe anything that is to be done he will further doe it out of filiall love and affection which is worth all And this law indeed is worth the preaching It is Exibit de Sion lex Esay 2.3 the law that came from Sion Gal. 4.24 The law of Sinai that begins with Ego sum Dominus it is a law of servitude a law for the bond-woman and her brood Never preach it at least not to children That law is to give place and in place thereof is to come the law of Sion which we preach the law of the free-woman Gal. 4.28 Rom. 8.15 and the children of promise the law of love of filiall love proceeding not from the spirit of bondage but from the Spirit of adoption There is lex factorum in both But as Gregorie well expresseth it Si servus es metue plagas if thou be bond as Ismaël doe it out of servile feare for feare of the whip Si mercenarius expecta mercedem if thou be an hireling as Balaam do it out of mercenarie respect Sed si Filius meus tu then doe it out of true naturall affection performe all duties of a kind Sonne to Him that said genui te as did Isaac the Sonne of the free-woman to ABRAHAM Gen. 22.9 Phil. 2.20.22 that begot him even to the laying downe of his life None to Timothee saith Saith Paul none like minded to him for as a Sonne with his Father So hath he laboured with me in the Gospell So that is so freely so sincerely so respectfully as a loving kind naturall Sonne could doe no more And that is lex factorum indeed And so much for lex factorum on our part what we to doe for him the filiall duties the law of this Gospell 1. The time Hodiè Heb. 3.13.15 We lack nothing now but the time And as legem is the condition so Hodiè is the time We are willed by the Apostle to insist upon this word Hodiè to call upon men for this duty while it is called To day Not to deferr or put it of or make a morrow matter of it We are all inclined to be Crastini or Perendini for to morrow or next day or I know not when but not to be Hodierni Hodiè is no adverb with us for where shall we find one but will take
for it bruises as a fall for it bringeth downe as a fall downe from the state of Paradise downe to the dust of death downe to the barre of iudgement downe to the pitt of hell Againe Men turne when they erre And sinne is an error Nonne errant omnes c saith Salomon make you any doubt of it I doe not No sure an error it is Prov. 14.22 What can be greater then to goe in the wayes of wickednesse they should not and come to the end of miserie they would not It is then a fall and an error Vpon which he ioyneth issue and inferreth the fifth verse Quare ergo and why then If there be no people so sottish that when they fall will lie still or when they erre goe on still why doe this people that which no people els will doe Nay seeing they themselves if they be downe gett up and if astray turne backe how commeth it to passe it holds not heere to That heere they fall and rise not stray and returne not Fall and stray peccando and not rise and returne poenitendo Will every people and not they Nay will they every where els and not heer Everie where els will they rise if they fall and turne againe if they turne away and heere onely heere will they fall and not rise turne away and not turne againe In every fall in every error of the feet to doe it and to do it of our selves and in that fall and that error which toucheth GOD and our soules by no meanes by no entreatie to be got to do it What dealing call you this Yet this is their strange dealing saith the LORD Both theirs and ours Which GOD wonders at and complaineth of and who can complaine of His wondering or wonder at His complaining But what speake we of a fall or an error There is a word in the fifth verse the word of rebellion maketh it yet more greevous For it is as if he should say I would it were nothing but a fall or turning away I would it were not a fall or turning away into a rebellion Nay I would it were but that but rebellion and not a perpetuall rebellion But it is both and that is it which I complaine of There is Sinne a fall men fall against their wills that is sinne of infirmitie There is Sinne an Error men erre from the way of ignorance that is sinne of ignorance The one for want of power The other for lack of skill But rebellion the third kind that hatefull sinne of rebellion can neither pretend ignorance nor plead infirmitie for wittingly they revolt from their knowne allegiance and wilfully sett themselves against their lawfull Soveraigne That is the sinne of malice Take all together Sinne a fall an error a rebellion We see sinne aboundeth will you see how grace over-aboundeth Yet not such a fall but we may be raised nor such a departure but there is place left to returne no nor such a rebellion but if it sue for may hope for a pardon For behold He even He that GOD from whom we thus fall depart revolt reacheth His hand to them that fall turneth not away from them that turne to Him is readie to receive to grace them even them that rebelled against Him It is so for He speaketh to them treateth with them asketh of them why they will not rise retire submit themselves Which is more yet If ye marke He doth not complaine and challenge them for any of all those three for falling straying or for rebelling The point he presseth is not our falling but our lying still not our departing but our not returning nor our breaking of but our holding out It is not why fall or stray or revolt But why rise ye not Returne ye not Submit ye not your selves Thus might He have framed his interrogatories Shall they fall and not stand He doth not but thus Shall they fall and not rise Shall they turne from the right and not keepe it No But shall they turne from it and not turne to it As much to say as Be it you have fallen yet lie not still erred yet goe not on Sinned yet continue not in sinne and neither your fall error nor sinne erunt vobis in scandalum shall be your destruction or doe you hurt Nay which is farther and that beyond all It is not these neither though this be wrong enough yet upon the point this is not the verie matter Neither our lying still nor our going on nor standing out so they have an end they all and every of them may have hope Perpetuall is the word and Perpetuall is the thing Not why these any of these or all of these but why these perpetuall To doe thus to doe it and never leave doing it To make no end of sinne but our own end To make a perpetuitie of sinne Never to rise returne repent for repentance is opposite not to sinne but to the continuance of it that is the point In sinne are these 1 The fall 2 The relapse 3 The wallow it is none of these It is not falling not though it be recidiva peccati often relapsing It is not lying still not though it be Volutabrum peccati the wallowe It is none of all these It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the never ceasing the perpetuitie the impenitencie of sinne To speake of sinne that is the sinne out of measure sinfull that is the offense that not onely maketh culpable but leaveth inexcusable That fall is not ADAM'S but LVCIFER'S fall not to erre but to perish from the right way not SHEMEI'S rebellion but the very Apostasie and gainsaying of COREH This then to add sinne to sinne to multiplie sinne by sinne to make it infinite to eternize it as much as in us lyeth that is it to which GOD crieth O quare Why doe you so Why perpetuall Why perpetuall Indeed why For it would pose the best of us to finde out the Quare a true cause or reason for our doing Before shew but an example Now heere shew but a reason and carie it But they can shew no reason why they will not It were to be wished we would repent or shew good cause to the contrarie But as before we violate our owne custome so heer we abandon reason we throw them both to the ground order and reason and stampe upon them both when we make perpetuities Verily true cause or good reason there is none Being called to shew cause why They tell not we see they stand mute they cannot tell why GOD himselfe is faigne to tell them Why all the cause that is is in the latter part of the verse Apprehenderunt c. that is some Non causa pro causâ some lye or other they lay hold of or els they would returne and not thus continue in it To flatter it selfe that it may not repent Mentita est iniquitas sibi saith the Psalmist Psal. 26.12 Sinne doth even coosen it selfe telling a
rather you heard Saint Augustine then my selfe Ego saith he animo revolvens c. I going over in my mind the writings of the Evangelists and Apostles in the New Testament video jejuntum esse praeceptum see fasting is commanded there is a precept for fasting So fasting is in precept there if we will trust Saint Augustine's eyes And we may He that in this place saith Cum jejunatis when ye fast Mark 2.20 saith in another Tum jejunabunt Then they shall fast and that amounts to a Precept I trow Heer you see Cum jeiunatis a part of the Gospell a head in CHRIST'S first and most famous sermon His sermon in the mount So that if there should be a meeting about it such as happened in the holy mount at the transfiguration of CHRIST of Moses for the Law Elias for the Prophetts CHRIST for the Gospell famous all three for their fasts and for one kind of fast all the fast we now beginne all would be for it at no time to be left but in all three estates to be reteined to have the force of a precept in all But lawes and their precepts doe often sleepe and grow into dis-use 1 Vnder the Law How is jejunatis for practise Hath it been vsed and when hath it The fast of a Ios 7.6 Ai vnder Iosua b And practised b Iud â—0 26 At Gibea vnder the Iudges At c 2. Sam 3.35 Mizpa vnder Samuel d 36. At Hebron vnder David e Ier. 36.9 Of Ieremie before the Captivitie f DaÌ„ 1.8 10.3 Of Daniel vnder it Of g Zach. 7.5 Zacharie after it h Ioel. 1 14· At Hierusalem of the Iewes at the preaching of Ioel i Ion. 3.5 At Ninive of the Gentiles at the preaching of Ionas All of these shew when and that it was no stranger with GOD's people so long as the Law and Prophets were in force And what was it when the Gospell came in â— Vnder the Gâ—spell At k Act 13.2.3 Antioch where the Disciples were first called Christians we find them at their fast the Prophets of the New Testament there as well as the Prophets of the Old Our SAVIOVR said to them l Mar. 2.10 When He was gone they should fast So they did Saint Paul for one m 2. Cor. 11.27 he did it oft 2. Cor. 11. And for the rest they approved themselves for CHRIST'S Ministers inter alia by this proofe for one n 2 Cor 6 5. by their fasting 2. Cor. 6. And what themselves did they advised others to doe even to o 1. Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make them a vacant time to fast in So that where the Church for this day otherwise then her custome is on other dayes hath sorted us an Epistle out of the Old Testament and a Gospell out of the New both vse to be out of the New She did it for this end to shew that fasting hath the wings of both Cherâ—bins to cover it both Testaments Old and New Ioël for the one CHRIST for the other So at all hands to commend it to us Sure in the prime of Christianitie it cannot be denied it was in high esteeme fasting in frequent practise of admirable performance Which of the Fathers have not Homilies yet extant in the praise of it What Storie of their lives but reports strange things of them in this kind That either we must cancell all Antiquitie or we must acknowledge the constant vse and observation of it in the Church of CHRIST That CHRIST said not heere Cum jejunatis for nothing They that were vnder Grace went farr beyond them vnder the Law in their Cum and in their Iejunatis both Precept then or practise it wanted not Neither did they want a ground The ground of it It was then holden and so may yet for ought that I know that when we fast we exercise the act of more vertues then one First an act of that branch of the vertue of Temperance that consists not in the moderate vsing but in absteining wholly Abstinence is a vertue Sure I am the primordiale peccatum the primordiall sinne was * Gen. â— 5 not absteining Secondly an act or fruit of repentance there is paena in paenitentia in the very body of the word something poenall in paenitence And of that paenall part is fasting And so an act of Iustice corrective reduced to Saint Paul's * â— Cor. 7.11 vindicta or his * 1. Cor. â— 27 Castigo corpus meum Thirdly An act of humiliation to humble the soule which is both the first and the most vsuall terme for fasting in the Law and Prophets For sure keepe the body up you shall but evill you shall have much adoe to bring or keepe the soule downe to humble it Fourthly Gal. 5.24 They that are CHRIST'S saith the Apostle have and doe crucifie the flesh with the lusts of it Fasting is one of the nailes of the crosse to which the flâ—sh is fastened that it rise not lust not against the Spirit At least fasting we fulfill not the lusts of the flesh Fifthly Nay they goe further and out of Ioel's Sanctificate jejunium and out of Luk. 2.37 where the good old Widow is said to have served GOD and the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fasting and prayer not by prayer onely but by fasting and prayer they have not doubted but that there is Sanctitie in it nor the entitle it an act of the service of GOD that we serve GOD by it Sixthly And serve Him with the chief service of all even of Sacrifice For sure they are all of one assay these three Almes Prayer and Fasting If the other two if Almes be a Sacrifice a Heb. 13.16 with such Sacrifices GOD is pleased If Prayer be one one and therefore called b Hos. 14.2 the calves of our lipps no reason to denie Fasting to be one too If c Psal 51.17 a troubled spirit be a Sacrifice to GOD why not a troubled body likewise And it troubles us to fast that is too plaine Since we are to d Rom. 12.1 offer our bodies as well as our soules both a Sacrifice to GOD As our soule by devotion So our body by mortification And these three to offer to GOD our 1 soule by prayer 2 our body by abstinence 3 our goods by almes-deeds hath been ever counted tergemina hostia the triple or threefold Christian Holocaust or whole burnt offering Seventhly and last the exercise of it by enuring our selves to this part of true Christian Discipline serves to enhable us to have ventrem moratum the masterie of our belly against need be The Fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those that vsed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul gave it the word first Act. 24.16 and saith he tooke it himselfe 1. Cor. 9.27 Vse is much for if before we need we be
with us to make us eat like c Gen 25.30 Esau. Fasting no lesse busy to make us fast like the d Luc. 18.12 Pharisee And looke what in this in the rest Both Almes and Prayer too are subiect to it Therefore in and through all whither we give Almes pray or fast to have an eye to him in all Praying Fasting giving Almes he leaves us not gives us not over till he have corrupted the manner perverted the end till one way or other he have sett them awry His first assay is Ne bonum we do not that which is good we fast not at all His second is Ne bonum benè we do it not as we should by putting to it a wrong sicut an undue manner or a wrong Vt an undue end that so we may do what GOD commaunds us for the devills end Sure it is not enough to be exercised in doing good we must looke to both the Sicut the manner how we do it and to the Vt the end why we doe it or he may happ goe beyond us and both spoile them and spoile us of our reward for them But then againe take heed ye be not caught heer and for doubt ye may doe it amisse be brought not to do it at all but let all alone That is another of his tricks For his method or manner of proceeding in this point is well worth our observing Revel 2.24 Nôsse haec Salus est It is one of the Profunda Satanae as the Revelation calls them the deepe fetches or policies of Sathan For would any man thinke he would use this text these very words of our SAVIOVR Be not like hypocrites to draw men from fasting He doth For finding heer fasting and hypocrites thus close togither and so that hypocrites use to fast he perswades some and such as weene themselves no fooles to think they cannot fast but they must ipso facto prove hypocrites Sets up this for a scarr-crow to raise up a vaine feare in them and so to chase them from it Will ye fast Gods Lord take heed what you do doe it not why Ne sitis sicut hypocritae for and you doe you wil be taken for an hypocâ—ite And marke the double taking of Ne sitis Ne sitis Be not like saith CHRIST Ne sitis Lest you be like saith He. Now the belly is apt and easy enough to apprehend any feare in this kind any opposition or exposition any thing that makes for it Nay heereby he prevailes with them not only to give over fasting themselves but drawes them further to grow jelous lest every one that fasts be not tainted that way and lest every one that preaches for it be not justly to be suspected as that way given as having in him some sparkes of a Pharisee Thus doth he And will you see how compendious a way he deviseth to rid us clean of all hypocrisie Thus to keepe no Lent not to fast at all and so he will warrant us we shal be sure to be cleer from being any hypocrites So to avoyd hypocrisie he voids fasting quite But what is this but to cast out devills by the power of Beelzebub Matt. 12.24 one devill with another To cast out hypocrisie by gluttonie To cast out superstition with the prophanesse of Esau Who rather then offend his belly Heb. 12.16 cared not what became of his birth-right To being in Ne jejunetis Fast not under colour of Ne sitis hypocritae not being like hypocrites To cast out Ne sitis hypocritae Be no hypocrites with sitis Epicuri Die not in debt to your bellies The devill 's only way to ridd hypocrisie by engrossing Epicurisme But alas what will this availe us what is gotten by this Small ease will it be GOD knowes for any not to be condemned as an hypocrite Seeing he that fell to eat and drinke with good fellowes in the XXIIII Chapter after had his portion given him with hypocrites Matt. 24.51 as good a trencher-man as he had been all his life time So that both come into one room both lye togither and fry togither in one place of torments And thither it is he would bring us he cares not whither way This is his first assay and much hurt he hath done this way I know not how but fasting is layd aside In a manner cleane gone Few or none keepe it How is it gone What is pretended or given out for it but for feare of doing that which persons do that are superstitiously given feare of being like them For no feare of hypocrisie now Sicut hypocritae is now gone But by this one praecedent this one ne sitis sicut he can make more As now in place of Be not like hypocrites is come a feare of Be not like Papists we shal be like Papists if we do And not to fast is made a supersedeas to all Poperie as if that alone were enough to make us truely reformed This is all our feare now Psal. 14 5. But ibi trepidaverunt timore ubi non erat timor There were they afrayd where no feare was This is but a scarr-crow neither 1 First set down this we must do something that hypocrites and superstitious persons doe or we must give over Almes too and Prayer as well as fasting for they have a like Ne sitis upon them You shall find Hypocritae in at all three 2 Then the second we may doe what hypocrites doe and yet not doe it as they doe it And it is the sicut the manner not the thing it selfe that CHRIST heer excepts to So that feare is at an end 3 Lastly these words being directed by CHRIST and by Him spoken to His Disciples by the grace of GOD all be not hypocrites or superstitious that fast For CHRIST 's disciples were neither We may fast then like CHRIST 's disciples we may be of their nuâ—ber And indeed the trueth is CHRIST 's disciples are onely truly seiseâ— of it Hypocrites doe but encroch upon it or rather on the outside of it as doth the woolfe upon the sheeps clothing But neither is the sheep to leave or lay downe his 〈◊〉 nor the Chrâ—stiaâ— man his fast because otherwhile the woolfe is found in the oâ—e or the hypocrite at the other In three short words CHRIST teacheth us a way to answere both His ne sitis sicut will make both fly away as chaffe before the fann and Cum jejunatis never be stirred but ly still Doe the Hypocrites fast to be seen do they And doe the Papists fast with opinion of merit Why Be not like Hypocrites but yet fast Nor be not like Papists no more then like hypocrites yet fast though CHRIST 's ne sitis will serve for these and for as many as the devill can devise Fast not like them fast like CHRIST 's disciples and all is well And this for his first way of turning CHRIST 's Cum jejunatis into Ne jejunetis upon feare
she had was too deare And having a pretious confection or ointment of Nardus the chiefe of all ointments and in it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe of all Nardi and in it too not of the leafe but of the very choise part thereof of the Spike or flower both for the making true and for the value costly that did she bestow And that frankly For she did not drop but powre not a dramme or two but a whole pound not reserving any but breaking boxe and all And that not now alone but three severall times one after another This she did and as it may seem the coherence fell out not amisse This outward ointment and sweet odour Psal. 45.7 1. Ioh. 2.20 2. Cor. 2.15 she bestowed on CHRIST for the vile of gladnesse for the Spirituall annointing as Saint Iohn and the comfortable savour of His knowledge as Saint Paul calls it He bestowed on her This as it was well done so was it well taken of CHRIST and so should have beene of all present but for Iudas saith Saint Iohn Who liking better odorem lucri ex re qualibet then any sent in the Apothecarie's shop seeing that spent on CHRIST 's head that he wished should have come into his purse repined at it But that so cunningly in so good words with so colorable a motion 1. That it was a needlesse expense indeed a wast 2. That it might have beene bestowed much better to the reliefe of many poore people as that he drew the Disciples some of them to favour the motion and to dislike of Marie Magdalen and her doing So that both they and he joyned in one Bill but he of a wretched covetous minde they of a simple plaine intent and purpose thinking all that was well spoken had beene well meant Which Action of theirs for that it was brought Not onely against her that bestowed it but even against CHRIST also that admitted it though not so directly as it were against her with Vtquid perditio against Him with Vtquid permisâ—io for that also it might be a dangerous precedent in ages to come if nothing were said to it and shutt all boxes and barre all ointments forever Our SAVIOVR himselfe taketh on Him to plead her cause Not onely excusing it in Sinâ—te illam as no wast but also commending it in bonum opus as a good worke Thâ—t the ointment was not so pleasant to his sense as her thankfullnesse acceptable to His Spirit That the ointment which then filled the house with the sent should fill the whole worâ—d with the report of it and as far and wide as the Gospâ—ll was preached so far and wide should this act be remembred as well for her câ—mmendation that did it as for our imitation that should heare of it We see both the occasion and summe of these words read Which may apply be said to conteine in them a disputation or Plea about Maâ—ie Magdalene's act whether it were well done or no. Whereof there are two priâ—cipall parts Iudas with Some other ad oppositum against it to have Marie Magdalen reformed and her box converted to better vses CHRIST for it and against them Sinite that He would have it stand yea that He would have it acknowledged for that it was Bonum opus The Division In the intreating whereof these three points I purpose 1. First of Iudas his Motion and in it 1 The speech it selfe Vtquid perditio c. 2 The Speaker Some of them 3 The Minde or affâ—ction thought much 2. Secondly of CHRIST 's Apologie and in it 1 That it is sufferable 2 That it is comâ—endaâ—le 3 The reason of both In Me for that on Him 3. Last of all laying both together The former That it is a good worke The later That yet grudged at that good actions oft times meet with evill constructions therâ—fore 1 though we doe well yet we shall be euill spoken of and againe 2 thâ—ugh we be evill spoken of yet we must proceed to doe well The vse we shall make is briefly Ex factis facienda discere by report of that which hath been done heretofore to learne what to doe in like case heereafter Whereof that I may so speake c. OF the tongue the Psalmist saith I. Iuda's Motion 1 The speech Vtquid Perditio it is the best member we have Psal. 108.1 and Saint Iames Chap. 3.6 it is the worst and that it marreth all the rest The nature of the tongue thus being both good and bad maketh that our speech is of the same complexion Good and bad likewise Whereof this speech heere is a pregnant example Good in substance as I shall shew presently Evill in circumstance as we shall afterward see as neither well meant nor well applied In the speech I commend two good things 1 The Abuse noted Vtquid c. 2 The Vse sett downe Potuit c. Not onely the Defect Not thus wasted but the Provision how Turned into money and distributed to the poore We beginne with the first Vtquid perditio c. Surely a good speech and of good vse and to be reteined Religion and Reason both teach us In all things to regard both Quid and Vtquid No lesse to what end we doe then what we doe And both of them censure Not onely what is done to an evill end wickedly but what is done to no end vainely Quem fructum Rom. 6.21 What fruit saith Saint Paul A good question and if it have none Vtquid terram occupat Luk. 13.8 Why troubleth it the ground saith CHRIST So that Religion alloweth not wast censureth idlenesse and in all things calleth us to our Vtquid haec And this as in all things in wast of time wast words addle questions so yet chiefly in that which we call Bonum vtile The very goodnesse of which things is in their vse and they no longer good then they have a vse which if they lose they cease to be good So that in them not only those things that are mis-spent upon wicked vses but even those also that are idlely spent to no vse they are lost lavished and no good commeth of them And therefore in them Vtquid perditio indeed is well said This they learned of CHRIST himselfe Ioh 6.12 who in the gathering of the broken meate gave charge ut nequid perdatur that no wast should be made Indeed Vtquid perditio ulla whereto either this or any wast at all So that Religion is an enemie to riott and good husbandry is good divinitie It is GOD 's will that of our goods Iustitia condus sit Iustice should be Purveyor and they rightly gotten Temperantia promus Temperance the steward and they not wastfully spent Consequently Neither wast in buing I. Ioh 13.29 but as CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not whereof we may have vse but whereof we have need and cannot be without
â—arie Magdalen's ointment and about wâ—rkes of that nature That every otâ—er while some Motions Petitions Plotts would be framed about the altering of it To this day they will not let her alone but disquiet her stilâ— He hath therefore leâ—t in His Gospell these words as a fit answere to stay their hands and stop their mouthes for ever Sinite illam let them be suffer them to remaine Vtquid molestia haec a meet reply to Vtquid perditio haec to the worlds end And this request to my poore coâ—ceit is very reasonable If in this kind any thing may be allowed for reasonable It is not Imitamini illam or adjuvate illam Doe ye the like contribute to her charge further and helpe her what you may which yet he would have us That would Iudas never be gott to If CHRIST had wiâ—hâ—d him to like cost what adoe then would there have been But this dâ—e but let â—er alone â—f you will not further yet hinder her not trouble her not That she hâ—th sâ—ent of â—er hâ—â—iâ—itie she hath done it she hath not had of you one penny toward her thrâ—e hundrâ—d nor she asketh you none Seeing you are at no cost why should it grieve you If â—ou like not to follow her â—et let hâ—r alone And may not the same in like reason be said and entreâ—ted aâ— this day That what our Faâ—hers and Elders in the CHRISTIAN â—aith bounâ—eously emplâ—yed on CHRIST what they I say have that wâ—y dedicate iâ— we wiâ—l not add to it and imitâ—te them yet we will let it alone and not trouâ—le them and at least be not with Iudas if we like not or list not to be with Mary Magdalâ—n On CHRIST it is I dare boldly say and if I say it I shall have all the anciâ—nt Fatâ—ers on my side and if I say it Saint PAVL will warrant me who in 1. Cor. 12. â—2 expresly callâ—th the Church CHRIST 's Bodie Act. 9.4 And he might wâ—ll do it the first speech CHRIST ever spake to him Himselfe calleth the Church Me the word He heere useth On CHRIST it is spent any part of CHRIST be Hiâ— glorie more then other 2. Cor. â— 2â— and on that Office and calling of the Church which S. PAVL who best knew the dignitie of it calleth the glorie of CHRIST This I say under correction is as me thinketh not unreasonable that seeing what suâ—erstition hath defiled is removed and gone touching that which is remaining it be sayd Sinite illam 2. It is commendâ—â—le Bonum opus operata eâ—t From this first degree of Sinite our SAVIOVR CHRIST ascendeth to a higher anâ— lest we should mistake as if He bare with her good mind and meaning rather then allowed the worke He tells us the very worke it selfe is good and so pleads and justifies it not as sufferable onely but as commendable For that is the meâ—ning of Bonum opus operata esâ— Wherein first He answereth the principall reason Perditio est You may sell saith Iudas it is but waste You must let it alone saith CHRIST it is Bonum opus So that as His former of Sinite crossed the Motion So this of bonum opus overthroweth the Reason Perditio In which our SAVIOVR CHRIST looseth the knott and teacheth us a point to enquire first Eâ—quid perditio whither it be a wast before we come to Vtquid To what end is it If it be wast it is well and truly sayd But this He pleadeth is not any unlesse which GOD forbidd good workes be wast with us And therefore joineth issue upon the word haec that this that is done upon Him is no wast at all as Iudas termeth it but as He christeneth it by a new name Bonum opus Therefore his reproofe is nothing tanquam cadens in materiam indebitam as lighting upon an unmeet matter which deserveth no reproofe but rather commendation Indeed if Iudas sometime before had sayd it to Marie Magdalen in the daies of her former vanitie when she wasted thus much and peradventure many a penie more on her ryott and wantonnesse then indeed Vtquid perditio haec had hitt right But now it was not on her selfe but on CHRIST 's head it is out of season As if our age now would apply to Naball's riotous feasts to the Assirian superfluous suits to Esau's superfluous retinue to the endlesse building Ieremie findeth fault with to our manifold idle excesses many waies to every and each of these an Vtquid perditio there now it were right there indeed were the true place of Vtquid perditio But this is among many a strong illusion of these daies that whereas there are abroad in the world so many true wasts so much in ointments and perfumes upon our selves so many hundred denarij indeed no man can tell what daily lavished we can neither see our selves nor patiently heare of others utquid perditiones hae Heer all is well all is well bestowed Neither Vtquid nor potuit dari pauperibus the poore never comes in our head No where but in CHRIST ought is amisse Onely in that that is meant to Him and spent on Him there comes out our Vtquid there comes the poore into our mind No way to provide for them but by sale of CHRIST 's ointment That is the wast and none but that and none but that is maligned We are perfect auditors we can exactly reckon how many hundreds CHRIST wasteth but who keepeth any accompt of his owne To our selves too much is too little To Him too little is too much And three hundred pence that way bestowed is a greater ey-sore then three hundred pounds I dare be bold to say to not so good uses Thus it is and it is to be lamented that thus it is But CHRIST teacheth us better if we will learne of Him and let Iudas go that we may better bestow our Vtquid any where then upon Him And we shall find it true The day will come when that onely that goeth to Him shal be found to be no perditio and all els perditio indeed whatsoever or upon whatsoever To be lost indeed and no fruict to come of it That which is sowen in the flesh to be lost in corruption that Gal. 6.8 which on the bellie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which on the backe in ragges that which on building in rubbish that which to our heires in prodigalitie riott and excesse And that which is In Me shall prove no perditio wast lost or lavisht but bonum opus a good deed to be rewarded with a blessed remembrance on earth and with a Crown of glorie in the Kingdome everlasting Thus you see Iudas is answered and the worke quitt from the name of perditio So farre from perditio that it is Bonum opus A good worke indeed as proceeding from a good mind possessed with the vertue of vertues thankfullnesse For mercie bestowed on Him who onely is good and goodnesse it selfe who heer alloweth it
he could not get it out of his minde For he sitting in the See of Rome when it was growen rich and of great receipt was as he saith still in doubt of Recepisti whither his exalting into that Chaire might not be his recompense at GOD 's hands and all that ever he should receive from Him for all his service And ever he doubted this Recepisti which we so easily passe over and whither his case might not be like Thus did the good Father and as I thinke not vnwisely And would GOD his example heerein might make due impression and worke like feare in so many as have in the eyes of all men received the good things in this life For this may daily be seene every where that diverse that received them if ever any did and that in a measure heaped up and running over carry themselves so without remembrance or regard of this point as if no such Simile were in the Scripture as that of the Needle 's eye No such example as of this Rich man No such Recordare as this of Abraham Matt. 19.24 which we have in hand It should seeme they have learned a point of divinitie Abraham never knew Balaam's divinitie I feare to love the wages of vnrighteousnesse and a gift in the bosome and yet to crie Moriatur anima mea 2. Pet. 2.15 Num. 23.10 His soule should goe streight to Abraham's bosome for all that And so in effect to denie Abraham's Consequence We must then joyne issue upon the maine point we cannot avoid it To enquire how this Now therefore commeth in And how farre and to whom this Consequent holdeth I demand then was he therefore tormented because he received good things Is this the case of all them that weare purple and fare well in this life Shall every one to whom GOD reacheth such good things as these be quit for ever from Abraham's bosome By no meanes For Cujus est sinus whose is the bosome Is it not Abraham's And what was Abraham Looke Gen. XIII Verse II. Abraham was rich in cattell in silver and gold There is hope then for rich men in a rich man's bosome Then the bosome it selfe is a rich man's though a Lazarus be in it Yea though we finde heer Lazarus in it yet elsewhere we finde he is not all For the great a Act. 8.27 LORD that bare rule vnder Queene Candaces The b 2. Ioh 1. elect Ladie Ioseph of Arimathea and c Act 17.34 the Areopagite grave and wise Counseilors The d 16.14 Purple seller and if the purple seller why not the Purple wearer Yes the e Dan. 5.29 Purple wearer too were in earth Saints as we reade and are we doubt not in Abraham's bosome also It was not therefore because he was rich for then must Abraham himselfe have beene subiect to the same sentence Nay one may so be rich and so vse his riches together as they shall conclude in the other figure and end in solaris and no waies hinder but helpe forward his accompt and bring him a second recipies of the good things of that aeternall life And if you marke it well we have heere in this Scripture two rich men 1 One that giveth the Recordare 2 The other to whom it is given The example of a rich man which rich men to avoid The sentence of a rich man which rich men to remember It is evident It was not for that he had received good things in this life Seeing as truly as Abraham said to him Sonne remember thou didst receive good things So truly might he have rejoined Father remember thou didst receive c. It was not that Neither was it because he came by them vnduely by such waies and meanes as the soule of GOD abhorreth For it is saith Bernard Recordare quia recepisti not quia rapuisti or quia decepisti by ravine or deceit Neither was it because he received them and wrapped them up For as his receipts are in this verse So his expenses in the XIX So much in purple and linnen So much in feasting Neither was it because receiving plenty he tooke his portion of that he received in apparell or diet For Num solis stultis apes mellificant saith the Philosopher doe Bees make honey or Wormes spinne silke for the wicked or reprobate onely Howbeit it cannot be excused that being but Homo quidam he went like a Prince for purple was Princes weare Or that he feasted and that not meanely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sumptuous manner and that not at some sett times but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day for this portion was beyond all proportion None of these it was Yet we hold still some danger there is there is some and this Recordare is not idle or needlesse What was it then that brought him thither or as Saint Bernard calleth it what was his Scala inferni the ladder by which he went downe to hell that we may know what is the difference betweene Abraham's receipt and his and when Recepisti shall conclude with Cruciaris Saint Chrysostome doth lay the weight on the word Recepisti in his nature or proper sense For it is one thing saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is accipere to perceive or take another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is recipere to receive it as it were in full discharge and finall satisfaction And the same distinction doth CHRIST himselfe observe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 6.16 in the VI. Chapter of Saint Matthew Both have and both receive But they that doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive them as a pledge of GOD 's further favour But they that doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive them as a full and compleate reward and have no more to receive but must therevpon release and quite claime all demands in whatsoever els Tanquam arrham and tanquam mercedem is the distinction in Schooles With GOD verily it is a righteous thing to let every man receive for any kind of good he hath done heere Yea even the heathen for their morall vertues as Saint Augustine holdeth of the Romanes and the victories they received But righteous it is also that the Reubenites which choose their lot in Gilead on this side of Iordan and there seate themselves should not after claime their part too in the land of Promise Even so that they that will have and have their receiving time heere should not have it heere and elsewhere also Then all is in the choise where we will lay our Recepisti whether heere or there in this or that life In purple and silke and the delights of the world or in the rest and comfort of Abraham's bosome Whither we will say Lord if I may so receive that I may be received If I may receive so the good of this life that I be not barred the other to come tanquam arrham as the earnest of a better
is fixed upon the print of the neiles and on the hole in the side of him that vvas pierced for us So that this fourth duty CHRIST himselfe layeth upon us and vvilleth us from his own mouth Respice Crede 5 Respice â—pera And beleeving this of him what is there the eye of our hope shall not look for from him What would not he do for us that for us would suffer all this Rom. 8.32 It is S. PAVL 's argument If GOD gave his Sonne for us how shall he denie us any thing with Him That is Respice Spera Looke upon him and his heart opened and from that gate of hope promise thy selfe and looke for all manner of things that good are Which our expectation is reduced to these two 1 The deliverance from the evill of our present miserie 2 and the restoring to the good of our primitive felicitie By the death of this undefiled Lambe as by the yearely Passeover looke for and hope for a passage out of Egypt which spiritually is our redemption from the servitude of the power of darknesse And as by the death of the Sacrifice we looke to be freed from whatsoever evill So by the death of the High Priest looke we for and hope for restitution to all that is good even to our forfeited estate in the land of Promise which is Heaven it selfe where is all joy and happinesse for evermore Respice Spera Looke and Looke for by the Lambe that is pierced to be freed from all miserie by the High Priest that is pierced fruition of all felicity Now inasmuch as His heart is pierced and his side opened 6 Respice Recipe the opening of the one and the piercing of the other is to the end somewhat may flow forth To which end saith Saint Augustine Vigilanti verbo usâ—s est Apostolus the Apostle was well advised when he used the word opening for there issued out water and blood which make the sixt effect Respice Recipe Marke it running out and suffer it not to runne waste but receive it Of the foâ—mer the water the Prophet speaketh in the first words of the next Chapter that out of his pierced side a Zach 13.1 GOD opened a fountaine of water to the house of Israel for sinne and for uncleannesse Of the fulnesse whereof we all have received in the Sacrament of our Baptisme Of the later the blood which the Prophet in the b Zac. 9.11 IX Châ—pter before calleth the blood of the New Testament we may receive this day for it will runn in the high and holy Mysteries of the Body and Blood of CHRIST There may we be partakers of the flesh of the c Psal 116.13 Morning-Hart as upon this day killed There may we be partakers of the d 1. Pet. 1.19 Cup of salvation the precious blood e Matt 26.28 which was shedd for the remission of our sinnes Our part it shall be not to accompt the f Heb. 10.29 blood of the Testament an unholy thing and to suffer it to runne in vaine for all us but with all due regard to receive it so running for even therefore was it shedd And so to the former to add this sixt Respice Recipe And shall we alway receive grace 7 Râ—spiâ—â— Retiâ—ont even streames of grace issuing from Him that is pierced and shall there not from us issue something backe againe that he may look for and receive from us that from him have and do daily receive so many good things No doubt there shall if love which pierced Him have pierced us aright And that is no longer to hold you with these effects Respice Retribue For it will even behove us no lesse then the Psalmist Psal. 116.13 to enter into the consideration of Quid retribuam Especially since we by this day both see and receive that which he and many others desired to see and receive and could not Or if we have nothing to render yet our selves to returne with the Samaritan and falling downe at his feet with a loud voice to glorifie His goodnesse who finding us in the estate that other Samaritane found the forlorne and wounded man healed us by being wounded himselfe and by his owne death restored us to life For all which his kindnesse if nothing will come from us not so much as a kind and thankfull acknowledgement we are certainly worthy He should restrein the fountaine of his benefits which hitherto hath flowen most plenteously and neither let us see nor feels him any more But I hope for better things that love such and so great love will pierce us and cause both other fruicts and especially thoughts of thankfulnesse to issue from us Thus many and many more if the time would serve But thus many severall uses may we have of thus many severall respects or reflexed looking upon HIM whom we have pierced 3. With enforcement of themselves Respicere se facient Thirdly facient serespicere For the HOLY GHOST did easily foresee vve would not readily be brought to the sight or to use our eyes to so good an end Indeed to flesh and blood it is but a dull and heavy spectacle And neither willingly they begin to look upon it and having begun are never well till they have done and looke off of it againe Therfore is the Verbe by the Prophet put into this Coniugation of purpose which to turne in strict propriety is Respicere se facient rather then Respicient They shall procure or cause or even enioine or enforce themselves to looke upon it or as one would say looke that they looke upon it For some new and strange spectacle though vaine and idle and which shall not profit us how strange soever we cause our selves sometimes to take a journey and besides our paines are at expenses too to behold them we will not only look upon but even cause our selves to look upon vanities and in them we have the right use of facient se respicere And why should we not take some paines and even enioine our selves to looke upon this being neither farre off nor chargeable to come to and since the looking on it may so many waies so mainly profit us Verily it falleth out oft Matt. 11.12 that of CHRIST 's violenti rapiunt illud Nature is not enclined and where it is not enclined force must be offered which we call in Schooles Actumelicitum Which very act by us undertaken for GOD and as here at His word is unto him a Sacrifice right acceptable Therfore facias or facfacias do it willingly or do it by force Do it I say for done it must be Set if before you and looke on it or if you list not remove it and set it full before you though it be not with your ease Respice Looke backe upon it with some paine for one way or other looke upon it we must The necessity whereof
in a manner appropriate this speech to our Saviour CHRIST And that this very day the day of his Passion truly termed here the day of GOD 's wrath And wheresoever they treat of the Passion ever this verse commeth in And to say the truth to take the words strictly as they lie they cannot agree or be verified of any but of him and him onely For though some other not unfitly may be allowed to say the same words it must be in a qualified sense for in full and perfect propriety of speech He and none but He None can say neither Ieremie nor any other Si fuerit dolor sicut dolor meus as CHRIST can No day of wrath like to his day no sorrow to be compared to his all are short of it nor his to any it exceedeth them all And yet according to the letter it cannot be denied but they be set downe by Ieremy in the person of his owne people being then come to great miserie and of the holy Citie then laid waste and desolatâ— by the Chaldees Hos. 11.1 What then Ex Aegypto vocavi Filium meum Out of Aegypt have I called my Sonne was literally spoken of this people too yet is by the Evangelist applied to our Saviour CHRIST Matt. 2 1â— Psal. 22.1 Matt. 27.46 My GOD my GOD why hast thou forsaken me at the first uttered by David yet the same words our SAVIOVR taketh himselfe and that more truly and properly then ever David could and of those of David's and of these of Ieremie's there is one and the same reason 1. Cor. 10.11 Of all which the ground is that correspondence which is betweene CHRIST and the Patriarchs Prophets and People before CHRIST of whom the Apostle's rule is Omnia in figurâ contingebant illis That they were themselves Types and their sufferings forerunning figures of the great suffering of the SONNE OF GOD. Which maketh Isâ—ak's offering and Ioseph's selling and Israel's calling from Aegypt and that complaint of David's and this of Ieremie's appliable to him That he may take them to himselfe and the Church ascribe them to him and that in more fitnesse of termes and more fulnesse of truth then they were at the first spoken by David or Ieremy or any of them all And this rule and the stepps of the Fathers proceeding by this rule are to me a warrant to expound and apply this Verse as they have done before to the present occasion of this time which requireth some such Scripture to be considered by us as doth belong to his Passion who this Day powred out his most precious Blood as the onely sufficient Price of the deare purchase of all our Redemptions Be it then to us as to them it was and as most properly it is The speech of the SONNE of GOD as this day hanging on the Crosse to a sort of carelesse people that goe up and downe without any manner of regard of these his sorrowes and sufferings so worthy of all regard Have ye no regard ô all ye that passe by the way Consider and behold if ever there were sorrow like to my sorrow which was done unto me wherewith the LORD afflicted me in the day of the fiercenesse of his wrath Here is a Complaint and here is a Request A complaint that we have not A Request The Parts that we would have the Paines and Passions of our Saviour CHRIST in some Regard For first he complaineth and not without cause Have ye no regard And then as willing to forget their former neglect so they will yet doe it he falleth to entreat O consider and behold And what is that we should consider The Sorrow which he suffereth and in it two things The Quality and the Cause 1. The Quality Si fuerit sicut If ever the like were and that either in respect of Dolor or Dolor meus The Sorrow suffered or the Person suffering 2. The Cause that is GOD that in His wrath in his fierce wrath doth all this to him Which cause will not leave us till it have led us to another cause in our selves and to another yet in him All which serve to ripen us to Regard These two then specially we are moved to regard 1. Regard is the maine point But because therefore we regard but faintly because either we consider not or not aright we are called to consider seriously of them As if he should say Regard you not If you did consider you would if you considered as you should you would regard as you ought Certainly the Passion if it were throughly considered would be duly regarded Consider then So the Points are two 1 The Qualitie and the 2 Cause of his suffering And the Duties two 1 To Consider 2 and Regard So to consider that we regard them and him for them Have ye no Regard c. TO cease this Complaint and to grant this Request we are to regard and that we may regard we are to consider the paines of his Passion Which The Parties to whom O all ye that passe by the way Consider that we may reckon no easie common matter of light moment to doe or not to doe as we list First a generall stay is made of all passengers this day For as it were from his Crosse doth our SAVIOVR addresse this His speech to them that goe to and fro the day of His Passion without so much as entertaining a thought or vouchsafing a looke that way O vos qui transitis O you that passe by the way stay and Consider To them frameth He His speech that passe by To them and to them all O vos omnes qui transitis O all ye that passe by the way stay and Consider Which very stay of his sheweth it to be some important matter in that it is of all For as for some to be staied and those the greater some there may be reason the most part of those that go thus to and fro may well intend it they have little els to doe But to except none not some speciall Person is hard What know we their haste Their occasions may be such and so urgent as they cannot stay Well what haste what businesse soever passe not by stay though As much to say as Be they never so great your occasions they are not they cannot be so great as this How urgent soever this is more and more to be intended The regard of this is worthy the staying of a iourney It is worth the considering of those that have never so great affaires in hand So materiall is this sight in his account Which serveth to shew the exigence of this dutie But as for this point it needeth not be stood upon to us here at this time we are not going by we need not be staied we have staied all other our affaires to come hither and here we are all present before GOD to have it set before us that we may consider it Thither then let us come
mind is worth all and love in it sheweth it selfe if not more as much as in the suffering it selfe but certainly more And this is his mind proposito sibi gaudio as cheerfully as if it had been some matter of joy Of both first jointly under one Then severally each by it self 1. The Crosse â—â—â—me jâ—iâ—tly Two things are to us most precious 1 our Life and 2 our Reputation Pari passu ambulant saith the Lawyer they goe arme in arme and are of aequall regard both Life is sweet The Crosse cost him his life Honor is deare Shame bereft him his honour In the race which before us and for us our Blessed SAVIOVR rann these two great blocks 1 Death and 2 Disgrace were in his way Neither stayed him to testifie his Love over both he passed Put his shoulders under the Crosse and endured it to the losse of his life Set his foot upon shame and despised it to the losse of his honour Neither one nor other life or honour held he dear to do us good O if we should hazard but one of these two for any creature living how much adoe would we make of it and reckon the party aeternally obliged to us Or if any should venture them for us we should be the better every time we saw him O that it might be so heer O that we would mete this Love with the like measure Certainly in his Passion the love of us triumphed over the love of his life and honour both One view more of both these under one and we shall by these two discover two other things in our selves for which very agreeable it was he should suffer these two that by these two of His for those two of ours he might make a full satisfaction It will shew a good congruitie between our sicknesse and his salve betweene our debt and his discharge The Mother-sinne then the sinne of Adam and Eve and their motives to it are the lively image of all the after-birthes of sinne and the baites of sinne for ever Now that which moved them to disobey was partly pleasure and partly pride Pleasure Gen. 3.6.5 O the fruit was delightfull to see and to taste Pride Eritis sicut Dij it promised an estate aequall to the Highest Behold then in his Passion for our pleasure his paine and for our pride his shame and reproach Behold him in his patience enduring pain for our wicked lust in his humility having shame powred on him for our wretched pride a Act. 3.15 The LORD of Life suffering death b 1. Câ—r 2.8 The LORD of glorie vile and ignominious disgrace c Ier. 11.19 Tanquam Agnus saith the Prophet of him as a Lambe pitifully slaughtered d Psal. 22.6 Tanquam vermis saith he of himselfe as a worme spitefully trodd upon So by his enauring paines and painfull death expiating our unlawfull pleasure and by his susteining shame satisfying for our shamefull pride Thus may we under one behold our selves and our wretched demerits in the mirror of his Passion Gregorie saith well Dicendum erat quantùm nos dilexit ne diffidere Dicendum erat quales ne superbire ingrati esse How greatly he loved us must be told us to keep us from distrust And what we were when he so loved us must be told us to hold us in humilitie to make us everlastingly thankfull Thus farre both under one view Now are we to part them 2. The Crâ—sse â—nd shame severally to see them apart We shall have much adoe to doe it they are so folded and twisted togither In the Crosse there is shame and in shame there is a Crosse and that a heavy one The Crosse the Heathen termed Cruciabile lignum a tree of torture but they called it also arborem infoelicem stipitem infamem a wretched infamous tree withall So it was in his Crowne the thornes pricked him there was paine the Crowne it selfe was a meere mockerie and matter of scorne So in his Robe his purple bodie underneath in great paine certainly His purple robe over it a garment of shame and disgrace All along the Passion thus they meet still togither In a word the prints of His Passion the Apostle well calleth Stigmata CHRISTI Both are in that word Gal. 6 17· not onely wounds and so grievous but base and servile markes and so shamefull for so are stigmata Thus shame and Crosse and Crosse and shame runne interchangeably Yet since the HOLY GHOST doth shew us them severally so to see them as he shewes them Enduring is the act of patience and patience hath paine for her object Despising shame is the propertie of humilitie even of the highest humilitie Not onely spernere se but spernere se sperni First then we must see the paine The Crosse. His patience endured that is meant by the crosse and then see the despising His humilitie despised that is meant by the shame First then of His crosse It is well knowne that CHRIST and his Crosse were never parted but that all his life long was a continuall crosse At the very Cratch his Crosse first began There Herod sought to doe that which Pilate did even to end his life before it began All his life after saith the Apostle in the next Verse was nothing but a perpetuall gain-saying of sinners Verse 3. which we call crossing and professe we cannot abide in any of our speeches or purposes to be crossed He was In the Psalme of the Passion the XXII in the very front of inscription of it he is set forth unto us under the terme of a Hart Cervus matutinus a morning Hart that is a Hart rowsed early in the morning As from his birth he was by Herod and hunted and chased all his life long and this day brought to his end and as the poore Deere stricken and wounded to the heart This was his last last and worst and this we properly call his Crosse even this daye 's suffering To keep us then to our day and the Crosse of the day He endured the Crosse. He endured Very enduring it selfe is durum Durum pati Especially for Persons of high power or place as the SONNE of GOD was For great Persons to do great things is no great wonder Their very Genius naturally enclineth to it But to suffer any small thing for them is more then to do many great Therefore the Prophet placeth his morall fortitude and the Divine his Christian obedience rather in suffering then in doing Suffering is sure the more hard of the twaine He endured If it be hard to endure it must be more hard to indure hard things And of all things hard to be endured the hardest is death Of the Philosopher's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five fearfull things it is the most fearfull And what will not a man Nay what will not a woman weak and tender in Physique in Chirurgerie indure not to endure Death He endured death
and in good health but the houre is comming when we shall leave catching at all other hopes and must hold onely by this in horâ mortis when all hope save the hope of this verse shall forsake us Sure it is under these very words are we layd into our graves and these the last words that are sayd over us as the very last hold we have and we therefore to regard them with Iob and lay them up in our bosome There is in this text 1 a Text and an 2 Exposition 1. The Text we may well call the Angell's text for from them it came first 2. The Division The Exposition is Saint Paule's These words CHRIST is risen were first uttered by an Angell this day in the Sepulcher All the * Mat. 28.6 Mar. 16.6 Luc. 24.6 Evangelists so testifie This Text is a good text but reacheth not to us unlesse it be helped with the Apostle's Exposition and then it will The Exposition is it that giveth us our hope and the ground of our hope CHRIST is risen saith the Angell CHRIST the first fruicts saith the Apostle And marke well that word first fruicts For in that word is our hope For if He be as the first fruicts in His rising His rising must reach to all that are of the heape whereof He is the first fruicts This is our hope But our hope must have a reason saith Saint a 1. Pet. 3.15 Peter and we be ready with it b Heb. 11.1 The hope that hath a ground saith Saint Paul that is c Rom. 5.5 spes quae non confundit Having then shewed us this hope he sheweth us the ground of it This That in very aequitie we are to be allowed to be restored to life the same way we lost it But we lost it by man or to speake in particular By Adam we came by our attainder Meet therefore that by man and to speake in particular that by CHRIST we come to our restoring This is the ground or substance of our hope And thus he hath sett before us this day life and death in themselves and their causes two things that of all other doe most concerne us Our last point shall be to applie it to the meanes this day offered unto us toward the restoring us to life I. The text Christ is risen THe doctrine of the Resurrection is one of the Foundations so called by the Apostle Heb. 6.1 It behooveed him therefore as a skilfull worke-man to see it surely layd That is surely layd that is layd on the rocke and the rocke is Christ. Chap. 10.4 Therefore he layd it on Christ by saying first Christ is risen Of all that be Christians Christ is the hope but not Christ every way considered but as risen Even in Christ un-risen there is no hope Well doth the Apostle beginn heer and when he would open to us a gate of hope carry us to Christ's sepulcher emptie â—os 2.15 to shew us and to heare the Angell say He is risen Thence after to deduce If He were able to do thus much for Himselfe He hath promised us as much and will do as much for us We shal be restored to life Thus had he proceeded in the foure Verses before destructivè 1 Miserable is that man Ver 19.18.17 that either laboureth or suffereth in vaine 2 Christian men seem to do so and do so if there be no other life but this 3 There is no other life but this if there be no resurrection 4 There is no resurrection if CHRIST be not risen for ours dependeth on His. And now he turneth all about againe But now saith he 1 CHRIST is risen 2 If he be we shall 3 If we shall we have as Saint PAVL calleth it a blessed hope Tit. 2.13 and so a life yet behinde 4 If such hope we have we of all men labour not in vaine So there are foure things 1 CHRIST 's rising 2 our restoring 3 our hope and 4 our labour All the doubt is of the two first The two other will follow of themselves If a restoring we have good hope if good hope our labour is not lost The two first are in the first the other in the last words The first are Christ is risen the last we shal be restored to life Our endeavour is to bring these two togither But first to lay the corner-stone CHRIST is risen is the Angell's Text A part of the great mysterie of Godlinesse 1. Tim. 3 16. which as the Apostle saith was seen of Angells by them delivered and beleeved on by the world Quod credibile primum fecit illis videntium certitudo post merientium fortitudo jam credibile mihi facit credentium multitudo It became credible at first by the certainty of them that saw it then by the constancie of them that died for confession of it and to us now the huge multitude of them that have and do beleeve it maketh it credible For if it be not credible how is it credible that the world could beleeve it the world I say being neither enjoyned by authority nor forced by feare nor inveigled by allurements but brought about by persons by meanes lesse credible then the thing it selfe Gamaliel said If it be of GOD it will prevaile And though we cannot argue Act. 5 37. all that hath prevailed is of GOD yet thus we can That which hath beene mightily impugned and weakly pursued and yet prevailed that was of GOD certainly That which all the Powers of the earth sought but could not prevaile against was from heaven certainely Certainely Christ is risen for many have risen and lift up themselves against it but all are fallen But the Apostle saith it is a foundation that he will not lay it againe No more will we but goe forward and raise upon it And so let us doe CHRIST is risen Suppose He be what then Though Christ's rising did no way concerne us or we that yet 2 first in that a man one of our owne flesh and blood hath gotten such a victorie even for humanitie's sake 2 Then in that one that is innocent hath quit himselfe so well for innocencies sake 3 Thirdly in that He hath foiled a common enemie for amitie's sake 4 Lastly in that He hath wiped away the ignominie of His fall with the glorie of His rising againe for vertue and valour's sake for all these we have cause to rejoyce with Him All are matter of gratulation But the Apostle is about a further matter that Text the Angel's Text he saw II. The Apostle's exposition Christ â—s the first fâ—uits would not serve our turne further then I have said Well may we congratulate Him if that be all but otherwise it perteines not to us Christ is risen The Apostle therefore enters further telling us That Christ did thus rise not as Christ onely but as Christ the first fruits Christ is risen and in rising become the first fruits risen
to Him dead rather then not at all To doe it to whatsoever is left us of CHRIST to that to doe it 4. To embalme CHRIST CHRIST dead yea though others had done it before for Ioh. 19.39 so is the case Ioseph and Nicodemus had bestowed Myrrh and aloes to that end already What then Though they had done it it is not enough nay it is nothing Nay if all the world should have done it vnlesse they might come with their odours and doe it too all were nothing In hoc est charitas heerein is love and this a signe of it A signe of it every where els and to CHRIST a signe it was Indeed such a signe there was but it is beaten downe now We can love Christ absque hoc and shew it some other way well enough It sheweth our love is not Charitas no deare love but Vilitas love that loves to be at as little charges with CHRIST as may be saint love You shall know it thus Ad hoc signum se contrahit At this signe it shrinks at every word of it 1. They bought that is charge we like it not we had rather heare potuit vendi 2. Odours what need odours Mar. 14.5 An vnnecessarie charge We like no odour but Odor Lucri 3. To CHRIST Nay seeing it is vnnecessarie we trust CHRIST will not require it 4. Not alive but especially not dead There was much adoe while He lived to gett allowance for it there was one of His owne Apostles a good charitable man Pater pauperum held it to be plaine perditio Yet to annoint the living Mar. 14.4 that many doe they can annoint us againe But to the dead it is quite cast away But then if it had beene told us He is embalmed already why then take away their odours that at no hand would have beene endured This sheweth our love is not Charitas But so long as this is a Gospell it shall sound every Easter day in our eare That the buying of odours the embalming of whatsoever is left us of Christ is and will be still a signe of our loving and seeking Him as we should Though not heretofore yet now Now especially when that obiection ceaseth He is embalmed enough already He was indeed then but most of the myrrh and aloes is now gone That there is good occasion left if any be disposed in hoc signo signari with this signe to seale his love to Christ anew againe â— Love that takes paines Dilectio From this of their expense Charitas we passe to the third of their Diligence Dilectio sett downe in the second verse in these words Very early c. And but marke how diligent the Holy Ghost is in describing their diligence The very first day of the weeke The very first part of that first day In the morning The very first houre of that first part Very early before the Sunne was up they were up Why good LORD what need all this hast CHRIST is fast enough vnder His stone He will not runne away ye may be sure ye need never breake your sleepe and yet come to the Sepulcher time enough No if they doe it not as soone as it may be done it is nothing worth Heerein is Love Dilectio whose proper signe is Diligentia in not slipping the first opportunitie of shewing it They did it not at their leâ—sure they could not rest they were not well till they were about it Which very speed of theirs doubleth all the former For Citò we know is esteemed as much as Bis. To doe it at once is to doe it more then once is to doe it twise over Yet this we must take with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where falleth a very strange thing that as we have commended them for their quicknesse so must we now also for their flownesse out of the very first words of all When the Sabboth was past then and not till then they did it This diligence of theirs as great hast as it made stayed yet till the Sabboth were past and by this meanes hath two contrarie commendations 1 One for the speede 2 another for the stay of it Though they faine would have been embalming Him as soone as might be yet not with breach of the Sabboth Their diligence lept over none of GOD 's commandements for hast No not this Commandement which of all other the world is boldest with and if they have hast somewhat els may but sure the Sabboth shall never stay them The Sabboth they stayed for then GOD stayed them But that was no sooner over but their diligence appeared streight No other thing could stay them Not their owne Sabboth Sleepe but before day-light they were well onward on their way The last is in the third verse in these words As they went they said c. 4 Love that vâ—â—estles with impediments Zelus There was a stone a very great one to be rolled away yer they could come at Him They were so rapt with love in a kinde of extasie they never thought of the stone they were well on their way before they remembred it And then when it came to their minds they went not backe though but on still the stone non obstante And heerein is love the very fervor of it zeale that word hath fire in it Not onely diligence as lightnesse to carrie it upward but zeale as fire to burne a hole and eate it selfe a way through whatsoever shall oppose to it No stone so heavie as to stay them or turne them backe And this is Saint Iohn's signe For as pellit timorem Love if it be perfect casts our feare Et erubescit nomen difficultatis 1. Ioh 4.18 shames to confesse any thing too hard for it Ours is not so we must have not great stones GOD wot but every scruple removed out of our way or we will not stirr But as if you see one Qui laborem fingit in praecepto that makes a great deale more labour in a precept then needs that is afraid where no feare is Of Leo in viâ a Lyon Pro. 26.13 or I wott not what perillous beast in the way and no such matter It is a certaine signe his love is small his affection cold to the businesse in hand So on the other side when we see as in these heere such zeale to that they went about as first they forgot there was any stone at all and when they bethought them of it they brake not of but went on though ye may be bold to say of them dilexerunt multùm their love was great that per saxa through stones and all yet goeth forward that neither cost nor paines nor perill can divert Tell them the Partie is dead they goe to It skills not their love is not dead that will goe on Tell them He is embalmed already they may save their cost It is not enough for them except they doe it too they will doe it neverthelesse
we shall not need to trouble our selves to know Mat. 8.10 how he knew it Not by any scripture he had it not from Moses but the same way that Moses had it he looked in the same myrror Abraham did Ioâ— 8.56 when he saw the same Person and the same day and rejoiced to see it Out of Scio his certaintie and out of Meus his peculiar as it were 2. His Proprietie Meus 1. Tim. 4.10 Ephes. 5.2 Gal 2.20 The Redeemer of the world would not serve him nor Saint Pauls maximè fidelium of the faithfull chiefly This of the Ephesians would not content him That loved us and gave himselfe for us Not but 2. Gal. That loved me and gave himselfe for me My Redeemer which they call Faith's Possessive In Tandem the third word his patient enduring For 3. His patient waiting Tandem Heb. 12.6 Tit. 2.13 Esay 28.16 Hab 2.3 patience is not onely shewed in suffering the Crosse but in waiting also for the promise It will not be done by and by this but Tandem at the last it will He shall rise againe at the last He shall and we shall Qui crediderit ne festinet He that beleeveth let him not be in all hast No Si moram fecerit expecta eum If he stay stay his leasure Tarry his Tandem And last all these Non obstante or Tametsi the resolute courage 4. His courage Tamâ—tsi or valour of his faith that this he saith being in case he was small likely-hood of it in apparance seeing and feeling that he saw and felt These sat he falling away by peece-meale Vivum cadaver For him then to talke of Scio and Meus thus having no better signes and arguments then he had in the sense of his anger to beleeve his favour brought to the day of death to promise himselfe so glorious an estate this is Abrahams faith Contra spem in spe credere faith without nay Rom. 4.18 faith against feeling His state in sense of miserie want of comfort his friends dismaying him for all that he keepes to his Scio and to his Meus still All els even all he hath his righteousnesse too they may take from him Salutem non auferent his REDEEMER they should never get non obstante he would hold him fast This for his Scio and now to his Spero which word leadeth us to the vse he did 2 Act. Spero His Hope and we are to make of this knowledge Not know to know or to be knowne to know but know to lodge in our bosomes true hope It is the generall vse of all our knowledge of the Scriptures whatsoever is written for our learning Rom. 15.4 that we by patience and comfort in the Scriptures may have hope Generally of all but above all of these of CHRIST our REDEEMER He is our hope and His rising that is Caput bonae spei our cape of good hope the most hopefull of all other The vse of hope is to expell feare No feare to the feare of death Spâ—s reposiâ—a Hope layed up what shall become of us after our short time heere which makes us never quiet but in the valley of Achor all our life long Hos. 2.15 Mar. 16.6 Luk. 24.38 The resurrection opens us a gate of hope Therefore this day Noli timere say the Angells Nolite timere saith CHRIST That our proper salutation of the day This a day of hope And this vse made DAVID of it my flesh shall rest in hope Psal. 16.9 though he were not in IOBS case but in all his royaltie For even Kings in all their royaltie sometimes have before them the hand-writing on the wall Numeravit Dan. 6.5.26 he hath numbred thy daies and even then they rest on this hope and read this inscription not unwillingly The same vse doe the Apostles Who hath regenerated us in spe to a livâ—ly hope by the resurrection of CHRIST it is Saint Peter Rest in hope saith DAVID a lively hope PETER Rest in hope of rising 1 Pet 1.3 and living againe And the terme that IOB heere gives hope is worth a note he calls it the kidneyes of the soule It made the Translator misse that knew not this idiome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as in that part of the body is bred and from thence doth issue that same geâ—â—â—aâ—ivus humor whereby we propagate our kinde and live heere in a sort after we be 〈◊〉 In like manner by this hope saith IOB 1. Pet. 1. 1. Cor. 1â— and so saith Saint Peter we are 〈◊〉 a new we are sowen saith Saint Paul and of that seed rise againe in power 〈◊〉 aâ—d immortalitie Aâ—â— tâ—is is haec spes this hope For hope at large heareth evill hath no good â—â—me Many our hopes prove Vigilantis Somnia waking dreames we cannot lay tâ—em up and if we would they are not worth the laying up no more then our dreames be That the Heathen man made it his happinesse to say Vale spes farewell all hoping This is true where the rest of our hope is vanishing as man whose breath is in his nosthrills Psal. 146.5 and when that goeth all his thoughts perish But this hope is of another nature Rom. 5.5 Heb. 6.19 Luk. 6.48 Non confundet it will not make you ashamed Ther 's a realitie in it an anchor-hold it is built on the rocke it will endure as the rock on which it is built and on which it is graven heere There will come an end and his hope will not be cut of of all other You may make a Depositum of it lay it up Repone illam repone te in illâ 1. Pet. 1.3 you may rest on it it is spes viva a living hope in Him that liveth and shall restore us all to life Reposita in Sinu In my bosome Now the place is much where we lay it Every thing is best kept in his proper place IOB saith he bestowed it in his bosome and would have us doe the like Of that place he made choise of none without us behind us That we might ever carrie it about us ever have it before us and in our sight ever at hand not to seeke but readie and easie to be had when we call for it and these for the continuall vse we are to have of it in all the dismayes and discomforts of our life Beside there it will be safely that being the surest place as being within the fold of our armes where our strength lyeth and whence hardest to take it from us And there it will be best cherished in the warmth and vitall heate of the bosome There the nurse carrieth her childe Deut. 13.6 and the wife is called the wife of the bosome And what is deerer to us then these two But above all there it will be next the heart for the bosome is but the cofer of the heart and there IOB would have it
him shrinke from his Trust in GOD or from his Allegiance to Saul his liege-Lord that qualitie also And refused he was not as CHRIST we must not looke for that neither in him nor in any GOD forbid that any ever should be so refused as He. As Christ none but CHRIST No but yet in his degree refused he was though A hard time he had and many hard termes and hard usages he endured for many yeares togither pursued and followed and should have been no Head nay should have had no head if He had been gotten Refused and by whom Even by Saul all his life time and when Saul was dead Abner refused him 2. Sam. 2.8 1. Sam. 29 4. 1. Sam. 17.28 1. Sam. 16.6 and set up another against him And when he was out of his Country in Gath refused there too by the Princes of Achis And even at home by his owne brethren and fathers house Yea Samuel himselfe had given it away the Head-place from him to Eliah and so refused him but for GOD. And these went then for the chiefe Builders in Israël at that time So the Builders refused him But after all this all this not-withstanding this Stone became the Head that is David got the Crowne and was King at last For Head is the King's Name So doth Samuel call the King Chap. 2.38 1. Sam. 15.17 So doth Esay Chap. 7.4 So doth Hose Chap. 1.11 But especially so Daniel in expresse termes Tu es Caput aureum speaking to the King Thou art the Head of gold Head and of the corner that is as some interpret it of Iuda and Israël But that is thought somewhat hard For those two were not two Kingdomes nor ever so reckoned till Râ—boam's time And what if David had not happened to have been first King of one Tribe and after of all should he have lost this name then Should he not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall no King be Caput Anguli if he have but one entire kingdome Shall not Salomon as well as David No question but he shall The better part therefore thinke good to give it that sense which never failes in any State and which sundry times ye shall finde pointed at by David himselfe as in the a Verse â— 1â—.12 â— 15 before and in the b Verse 1â— 135. after Yea even heer in c Vâ—rse 2. â— this Psalme at the beginning Domâ—â— Iseaël and Domuâ— Aaron the house of Israël and the house of Aaron that is the two estates Ciâ—ill and Ecclesiasticall which maketh the maine Angle in every Government GOD Himselfe hath severed â—â—em and made these two 〈◊〉 meâ—â—e in one Not 〈◊〉 to maligne and conâ—â—me the other And the happy 〈◊〉 of câ—ase two is the strength of the Head and the strength of the whole 〈◊〉 If it beare but upon one of them it will certainly decay It did so in Saul's 〈◊〉 He liâ—tle regarded the Arke and lesse the Priests David saw Saul's errour 〈…〉 his Psalmeâ— where he singeth Ne per das to a Commonwealth promiseth to 〈…〉 of both pillars and to uphold them both Psal. 75 3. The first Booke of Chronicles is sufficient to prove and perswade any he dealt in both as chiefe over both Not by right of Priest-hood for none he had And that of his Prâ—phesie is as cold Others also did the like Asa Iosâ—phat Ezekias Iosias that were no Prophetts nor ever so accounted In the Law it is Philo's note both Tables meet in the fift Commaundement which is the Crowne-Commaundement as it were in an Angle which Commaundement is placed saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in the middle or confines of both tables that of Religion and this other of Iustice Civill That with the right arme the Prince may support that and with the left this and so uphold both And in the Gospell Christ applieth this very verse to Himselfe as heire of the Vine-yard Heire He was not but as King not as Priest He could not for of that Tribe He was not borne but was called to it as was Aaron Since then heer we finde both and that David was both it is no error I trust to call a King Caput Anguli No more is it to call him Lapidem primarium or angularem choose ye whether The Persian by the light of nature called the King Ahashucrosh that is Sovereigne head The Graecian by the same light called the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Base or Corner-stone of his People Shall I add this This word Stone which is heer affirmed of David in this verse is in the new Testament five severall times turned by the Syrian Translator Cepha a 1 Mat. 21.42 2. Mar. 12.10 3. Luc 20.17 thrice in the three Gospells once in the b Act. 4.11 Acts and once in c 1. Pet. 2.7 Saint Peter So that he did not thinke it strange to call King David Cephas So Cepha as well said of David as of Peter And d 2 Sam 5.2 1 Chro 11. Tu pasces as well said to David as Pasce to Peter And e Zach. 4.10 Zorobabel hath in his hand the Line as well as Iosua the high Priest towards the building of the Temple The thing the duty it selfe and the bounds of it let us lay forth and agree of as we can but sure the Name is not to be stood on it cannot be denied Him And now to our selves to whom as This is the day which the Lord hath made 3. The third sense His Maiestie touching CHRIST and His Resurrection so is it likewise the day that He hath made the second time by making on it His Majestie Head of this Kingdome the very Name whereof hath affinitie and carrieth an allusion to the terme Anguli in the sound of it And neither were Your Majestie without your part of refusing in a kinde but did participate somewhat of it with David though in a lesse degree Good and firme and sure though your Right were as any Stone yet allegations were studied to subiect it to question yea to refusing For did no body ever see a proiect drawen wherein some other stone was marked out to have beene Caput Anguli Yes it is well knowen Titles were raised and sett on foote and Bookes written to that end And they tooke themselves for no meane Worke-men that were the devisers of them that both at home and abroad contrived it another way and plotted to have put You by and to have had some other Head-stone of their owne hewing out in Your roome Yea to make Your case yet more like to CHRIST 's case even the High Priest he that claimeth Caiapha's place He and his crue had their hands in it We may no lesse truly say to them then Saint Peter did to Caiaphas Quem vos Whom ye would have cast aside if ye might have had your wills And to that end had your first
were the very Corner-stone of both the Testaments No Act then more fit for this Feast the Feast of the Passe-over then that Act which is it selfe the passage over from the Old Testament to the New No way better to expresse our thankes for this Corner-stone then by the holy Eucharist which it selfe is the Corner-stone of the Law and the Gospell And there is in it a perfect representation of the substance of this verse and Text set before our eyes Wherein two poor Elements of no great value in themselves but that they might well be refused are exalted by GOD to the estate of a Divine Mysterie even of the highest Mysterie in the Church of CHRIST And a kinde of resurrection there is in them and therefore fit for the day of the Resurrection as ever in CHRIST 's Church 1. Cor. 15.43 Easter-day hath pleaded a speciall propertie in them Sowen as it were in weaknesse dishonor and after they be consecrated rising againe in honour power And that a great honour and power not onely to represent but to exhibite that it representeth nor to set before us or remember us of but even to serve us for a Corner-stone First uniting us to CHRIST the Head whereby we grow into one frame of Building into one body mysticall with Him And againe uniting us also as living stones or lively members omnes in id ipsum one to another and altogither in one by mutuall love and charitie Qui comedit de hoc Pane bibit de hoc Calice manet in Me Ego in illo Ioâ— 6.56 He that eateth of this Bread and drinketh of this Cup abideth in Me and I in him There is our Corner with Him And againe 1. Cor. 10.17 Vnum corpus omnes sumus qui de uno Pane participamus All we that partake of one Bread or Cup growe all into one Body mysticall There is our Corner either with other By 〈…〉 eâ—pressing our thankes for it and by the same possessing our 〈◊〉 of it Sealâ—ng up both waies our duty to GOD for making CHRIST the 〈…〉 and chiefest and for making His Annointed this day 〈◊〉 undâ—r Him either in their severâ—ll degrâ—es our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Chiefe or Head Corner-stone For which togither with all other His benefittâ— but specially as the time calleth to us for these two CHRIST'S rising and Our Soveraigne's raysing to his Royall place render we as we are bound to GOD the FATHER c. A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XII of April A. D. MDCXII being EASTER DAY I. COR. CHAP. V. Expurgate vetus fermentum c. VER 7. Purge out therefore the old levin that yee may be a new lumpe as yee are vnlevined For CHRIST our Passe-over is Sacrificed for us 8. Therefore let us keepe the Feast not with old levin neither with the levin of maliciousnesse and wickednesse but with the vnlevined bread of Sinceritie and truth THERE be two things give themselves forth upon the very first view of this Text. 1 First heere is newes that we Christians we also have our Passe-over 2 Then that in memorie of it we are to keepe a Feast Pascha Iudeorum the Iewes Passe-over we find in Iohn Chap. II. XI Pascha nostrum our Passe-over never till now And indeed to finde a Passe-over in Saint Paule's Epistles and his Epistle not to the Hâ—brewes but to the Corinthians their Passe-over as well as his For him to call not his Countriemen the Iewes at Ierusalem but the Gentiles at Corinth to keepe such a Feast is newes indeed But Pascha nostrum the words be plaine One we have Itaque and therefore let us bold a feast for it 〈…〉 Celebreâ—mus may this Feast of our EASTER seeme 〈…〉 a 〈◊〉 but an 〈◊〉 for the making it a feast 〈…〉 it will all 〈…〉 feasts this of Easter if there were 〈…〉 but the Contrâ—â—ersie that was about the time of keeping it in the 〈◊〉 prime of the Primitive Church even immediately after the Apostles it were enough to shew it was then generally agreed of all Such a feast was to be kept And the alledging on either side one Saint Iohn's manner of keeping the other Saint Peter's prove plainely it is Apostolicall this feast and that the Apostles themselves kept it Itaque celebremus therefore let us keepe it The Division The word Itaque in the later Verse is ever a note of a Conclusion And where a Conclusion is there is an Argument And so is the Text. It standeth of an 1 Antecedent and a 2 Consequent 1 The Antecedent in these words CHRIST our Passe-over c. 2 The Consequent in these Itaque Celebremus c. Supplie but this Maxime of reason and law If we have one we are to hold one The Text will make up a compleat Argument But one we have therefore we are to hold it Habendum tenendum as our Tenures runne In the Antecedent there rise these five points 1. The maine word Passe-over what is ment by it Pascha 2. That we have one in the word nostrum 3. Who it is expresly CHRIST 4. CHRIST how or when not every way nor at every time considered but as and when He was offered up Immolatus offered up as a Sacrifice 5. And lastly the word of our interest Propter nos For us that so we might passe over our sinnes and be passed over by the punishment due to them In the Consequent there arise two points 1. There is an Itaque to conclude us to keepe this feast 2. And there is a Non and a Sed to direct us how to keepe it The former binds us to Celebremus to celebrate a feast or to Epulemur to make a feast Both are read and both well for both are due The later by Non in fermento sed in azymis not so but thus teacheth us how to hold it How to keepe a Passe-over but as a Passe-over should be kept How was that not with levin but with sweet bread And then he takes of the veile from MOSE 's face that vnder the legall types of Levin and Sweet bread these Evangelicall dueties are expressed unto us By levin is meant Malice and lewdnesse and so we may not By sweet bread is meant Sinceritie and Truth and so we are with them to celebrate our feast So in the Antecedent there is the 1 Benefit and the 2 Meanes that is CHRIST 's part In the Consequent 1 the Feast and the â— Duty that is Ours Indeed to the word Passe-over ye may reduce them all 1. The Benefit for it is a Passe-over even the passing over of the Destroyer 2. The Meanes that is CHRIST by the Sacramentall figure called the Passe-over as the meanes of it 3. The Feast whither that we solemnize or that we are invited to either is a Passe-over 4. And last our Duety for that is also a kinde of Passe-over from Vetus fermentum to Nova conspersio So â— the
voice in Esay behinde us Haec est via This is the way Ambulate in eâ Walke in it Esa. 30.21 as you doe you are in the right and there hold you IF any This if I take it is no idle if no vaine supposition to say if there be any where there were none No contentions there were When when we who be they Saint Paul and his fellow Apostles when they lived 1. Contentions in the Apostle's time And the Churches what Churches the Churches under them of their times In the very prime of the Primitive Church then were there Contentions And those not with an enemie without Iew or Gentile that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre abroad this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a jarre at home among themselves That former abroad they represent by Ismaël and Isaac and they were of two venters Gal. 4 29. Gen. 25.23 This latter at home by the two twinnes in Rebecca's wombe I feare the time els could I let you see this strife in every Church of them This I note first 1. Pet. 4.12 that we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vse Saint Peter's terme thinke it strange if there be contentions in our times They shall be no strangers with us in ours They were not with them in theirs Neither contentions in this verse Nor schismes in the next the 18. Nor haeresies in the 19. next to that It is of the fiery triall Saint Peter speakes it of persecution It is as true of the watery triall of contention As true it is of the last as of the first Church Psal. 81.7 I prooved thee also at the waters of strife Those waters the waters of Meriba will hardly be dreined ever There were contentions then About what For though peace be precious 2. Contentions about matter of circumstance Verse 4 5. yet of such moment may the matters be as they are to be contended for yea even to the death For what then were these for nothing but a matter of Rite Men praying whether they should be un-covered women whether veiled or no. For a Hat and a Veile was all this adoe It was not about any the high Mysteries any of the vitall parts of Religion Preaching Prayer the Sacraments Onely about the manner how the gesture and behaviour wherewith in what sort to cary themselves at Preaching Prayer the Sacraments about matter of circumstance meerely and nothing els And even these even the meanest things would be done for the better not for the worse saith the Apostle in the next verse And the more order the better So the Apostle had set order for them and inter alia for this too Verse 2. Other his ordinances he saith they remembred well but not this This was opposed For with some all is not worth a rush if they see not further then their fellowes nay their betters then If they finde not somewhat to finde fault with if it be but a ceremonie And to picke a quarrell with a ceremonie is easie A plausible theame not to burthen the Church with ceremonies the Church to be free which hath almost freed the Church of all decencie About such points as these were there that did not onely contend but that grew contentious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing to contend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another to be contentious 3. Yea contentiousnesse which is more then contention The Apostle saith not if any contend but si quis contentiosus And osus is full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that loves it is given to it Strange any such should be But the Apostle's if proves to be no if We see it daily in persons but meanely qualified God wote yet so peremptorie as if the word of God had come if not from them yet to them onely and none besides 1. Cor. 14.25 Good Lord Why should any love to be contentious Why It is the way to be some bodie In time of peace what reckoning is there of Wat Tiler or Iacke Straw Make a sedition and they will beare a braine with the best Primianus and Maximianus were the heads of the two factions of Donatists in Saint Augustine's time He saith it was well for them that faction fell out Els Primianus might have been Postremianus and Maximianus be Minimianus well enough But now in schisme either of them was a jolly fellow head of a party This makes we shall never want contentious persons and they will take order we shall never want contentions 4. Such â—onâ—ention 〈◊〉 to be neglected Well if any such should happen to be what is to be done in such a case What saith the Apostle Saith he thus Seeing it is no greater matter it skills not greatly whether they do it or no covered or bare sit or kneele all 's one sets it light and lets it go No but calls them backe to the custome of the Church will not have them swerve from that makes a matter of it For we see he presses the point hard spends many words many verses even halfe the Chapter about it Not any contention Why doth he so For two reasons 1. First he likes not contention at all Why If it be not taken at the first within a while within one verse after ye shall heare of a schisme looke the 18. verse And within a little after that looke but to the 19. ye shall have a flat heresie of it The one drawes on the other if the contentious humor be not let out it will fester streight and proove to an aposteme No not in these small matters 2. Nor he likes not the matter wherefore though it seeme but small Saint Paul knew Sathan's methode well he seemes somewhat shamefast at first asks but some small trifle Give him but that he will be ready for greater points If he win ground in the Ceremonies For from Ceremonies to Sacraments then have at the Sacrament If he can disgrace the one it will not be long but ye shall heare of him at the other Speake I beside the booke was it not so here At the very next verse there he falls in hand with an abuse of the Sacrament and that takes up the rest of the Chapter For when they had sit covered at Prayer a while they grew even as unreverent as homely with the Sacrament Eate and drunke there as if they had bene at home in triclinio that the Apostle is faine to tell them at the 22. verse They had homes to be homely at the Church the House of GOD they were to be used with greater reverence He did not commend them for this their rude cariage at the Sacrament Did not commend them you know what that meaneth minus dicitur plus intelligitur He blamed them much for it Then are we to make stay at these lesse matters at first as the Apostle doth To thinke the Wise mans counsell worth the following Ne sit tibi minimum non
Tangere the thing Not touch Why it is nothing to touch and because it is nothing might have beene yeelded to And yet to touch CHRIST is not nothing Maâ—y desired yea strâ—oâ— â—o touch â—im there went vertue from Him even while He was mortall But now He is immoâ—â—all by all likelihood much more That was not her case to draw ought from Him it was for pure love and nothing els she desired iâ— To love it is not enough to heare or see it is carried farther to touch and take hold It is affectuâ—â—niâ—nis and the neerest vnion is per contactum 2. The parties Secondly the Parties Me not Me not CHRIST Why not Him CHRIST was 〈◊〉 to be so dainty of it Diverse times and in diverse places He suffered the 〈…〉 to throng and to thrust Him What speake we of that when not 〈…〉 He suffered other manner of touches and twitches both Then Noli 〈…〉 would have come in good time would have done well on Good-Friday 〈…〉 He them then why suffered He not her now She I dare say for her 〈◊〉 have done Him no hurt she Noli is to her Not she Not Mary Magdalen Marke 14.3 Luke 7.46 〈◊〉 â—â—uched Him before now touched His head touched His feet annoynted 〈…〉 what was done she might not now She hath even now this morning brought 〈◊〉 in her hand to embalme Him and with these and with no other hands Marke 16.1 doth she offer to touch Him at this time she might have beene borne with It was 〈…〉 early as it was she had this morning given many good proofes of her 〈◊〉 That she was so early up 2 came to the Grave first 3 stayed there last 4 had 〈…〉 cost 5 had taken such paines 6 had wept so many tâ—ares 7 would not be 〈…〉 no not by Angells till she had found Him And now she hath found Him 〈…〉 touch Him All these might have pleaded for as much as this comes to For all tâ—esâ— one poore touch had beene but an easie recompense Of all other this prohibition 〈◊〉 not against her of all times not at this The more we looke into it the further of we finde it to be spoken either by Him or to her But if we goe further and looke the Reason we shall finde it yet more strange II. The Reason it will increase the doubt Touch me not for I am not yet ascended What a reason is this As who should say when He was ascended she should then But then when He was ascended one would thinke she should be further of then now Si stans in terrâtam propè non tangitur receptus in coelum quomodo tangetur If standing on earth by Him He is not to be touched when He is taken up into heaven no arme will then teach Him past touching then That if not till then never The reason makes it yet 〈◊〉 from reason No remedie but we must pray a consultation as they call it upon this Prohibition It cannot be denyed but for Noli me there is a time and place It is worth the noting the world began with a Noli me tangere both the worlds The old world the first words in a manner GOD spake then were a kind of a Noli me tangere Touch not the Forbidden fruit And as in the old so heere at the beginning this new for with CHRIST'S rising began the New creature it is CHRIST'S first speech we see CHRIST rising it is His first precept His first Law is negative it is the first thing He forbiddeth us the first he thought good to warne us of Of His first words we will have speciall care I trust The rule is Things that will hurt us best not touch Best not touch nay sound and good â—his Arsenius the Eremite his advise touching those Impera Evae cave Serpentem totus eris Tutior autem si arborem non aspexeris Can you command Eve can you so and can you beware the Serpent well doe so then and you shall be safe But heare you Tutior you shall be yet more safe if you see not looke not upon come not 〈◊〉 the reach nay not within the sight of the forbidden tree But CHRIST 〈…〉 forbidden tree the tree of life rather to be touched and tasted that we may live by Him No place in CHRIST for a Noli me tangere Ioh. 11.25 Of those that hurt us some we have no sense of at the first Such are all things unlawfull and forbidden which though for the time they seeme pleasant yet they have their stings in their taile sooner or later we shall find they will hurt us any fruit of the forbidden tree Other things we feele hurt us we forbeare easily An angry inflammation there is the name of it is a Noli me tangere and not that onely Verse 27. but any bile or sore indures not the tâ—â—chiâ—g What had CHRIST any sore place about Him since His passion No 〈◊〉 S. THOMAS put his finger nay his whole hand into the place of His â—oâ—nds and put Him â—o no paine at all No place in CHRIST for this Noli me 〈◊〉 neither 〈◊〉 to hold you long Noli me tangere can rise but one of these wayes I. Not on Chrisâ—s part Either out 〈…〉 or out of Me Ex pâ—rte tacti or Ex parte tangentis His that was touched or 〈◊〉 that did touch Him 1 Touch me not you will hurt me I am sore Ex parte tacti â— or Touch me not I shall hurt you I am hot or sharpe Ex parte tangentis Fire I shall â—eâ—rch you an edge toole I shall wound you Pitch I shall defile you some contagiouâ— thing I sâ—all infect you Every one of these cryes Noli me tangere But neither of these hath place in CHRIST CHRIST rising was not now in state to receive any hurt and neither now nor ever in case to doe any to pricke or to burne the fingers of any that touch Him 2. But on Mary Magdâ—â—ene's We resolve then it was not on CHRIST'S part this Touch me not It should then more properly havâ— beene Nolo me tangi But it is Noli me tangere and so on hers No let in Him but He might be touched the let in her she might not touch Him That it was never CHRIST'S meaning after He was risen He would not be touched of any at all it is evident This very day at even appearing to the XI He not onely suffered but invited them to touch Him nay more Palpate me which is touch me throughly Luke 24.39 This very CHAP. at the XXVII verse He calls to S. Thomas Infer digitum put in your finger Nay affer manum hand and all which is to touch and touch home I am sure How then would He have Men touch Him and not Women nor that neither This is His first appearing at His second and next to this certaine Women met Him on the way Mat. 28. â— Luke
brethren sends to them They be my brethren and I theirs and by that name commend me to them Nothing heer that favours of any anger Nor nothing that favours of any pride But even as Ioseph in the top of his honor So he in this the day of his glorious exulting from the dead claymes kindred of them a sort of poore forlorne men and as the Apostle expresseth it non est confusus vocare Heb. 2.11 is not a whit ashamed of them that were ashamed of Him Disdeignes not poore as they were unkinde as they were but vouchsafes to call them brethren for all that Which word brethren implies two things 1. First Identitie of nature His nature is not changed by death The nature He died in in the same He rises againe Thereby lies a matter For If He rose as man then man also may rise If one be risen there is hope for others If the nature be risen the persons in it may So it was with the first Adam In his person was our nature and in him it died and we in it So is it in the sâ—cond In His person our nature is risen In our nature we all This first Risen in the same nature He had before Not changed it 2. And second Risen with the same love and affection He had before Not changed it neither Yes changed it I said not well in that but changed it for the better Before this when He said most He said but I will call you my friends The highest terme He came to Ioh. 15.15 before But heer being risen He riseth we see higher as high as Love can rise to compt them and style them fratres meos And so much for that Goe to my brethren II. Dic eiâ— The Commission Well when she comes to His Brethren what then Et dic eis and say to them or teâ—l thâ—m By which words He gives her a Commission Vade is her Mission Dic eis her Commission A Commission to publish the first newes of His rising and as it falls out of His ascending too The Fathers say that by this word she was by CHRIST made an Apostle Nay Apostolorum Apostola an Apostle to the Apostles themselves An Apostle For what lacks she 1. Sent first immediatly from CHRIST Himselfe And what is an Apostle but so 2. Secondly Sent to declare and make knowen Mat. 28.19 And what difference between Ite praedicate and Vade dic but onely the number the thing is the same 3. And last What was she to make knowen CHRIST 's rising and ascending And what are they but Evangelium the Gospell yea the very Gospell of the Gospell This day with CHRIST 's rising beginns the Gospell Not before Crucified dead buried no good newes no Gospell they in themselves And them the Iewes beleeve as well as we The first Gospell of all is the Gospell of this day and the Gospell of this day is this Marie Magdalen's Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime Gospell of all before any of the other foure That CHRIST is risen and upon His ascending and she the first that ever brought these glad tydings At her hands the Apostles themselves received it first And from them we all Which as it was a speciall honour and wheresoever this Gospell is preached shall be told for a memoriall of her Mat. 26.13 so was it withall not without soâ—e kinde of enthwiting to them to the Apostles for sitting at home so drowping in a corner that CHRIST not finding any of them is faine to seeke Him a new Apostle And finding her where He should have found them and did not to send by the hand of her that He first found at the Sepulcher's side and to make Himselfe a new Aâ—ostle And send her to them to enter them as it were and catechize them in the two Articles of the Christian faith the Resurrection and Ascension of Christ. To her they and we both owe them the first notice of them And by this lo the amends we spake of is made her for her Noli me tangere Full amends For to be thus sent to be the messenger of these so blessed tydings is a higher honour a more speciall favour done her a better good turne every way better then if she had been let alone had her desire touched Christ which she so longed for and so eagerly reached at Better sure for I reason thus Christ we may be sure would never have enjoined her to leave the better to take the worse To leave to touch Him to goe to tell them if to goe to tell them had not beene the better So that hence we inferr that to goe and carry comfort to them that need it to tell them of Christ's rising that doe not know it is better then to tarry and doe nothing but stand touching Christ. Touching Christ gives place to teaching Christ. Vade dic better then mane tange Christ we see is for Vade dic That if we were in case where we might touch Christ we were to leave Christ untouched and even to give our selves a noli me tangere to goe and doe this And to thinke our selves better imployed in telling them then in touching Him Will you observe withall how well this agrees with her offer a little before of Ego tollam Eum She must needs know of the Gardiner Ver. 15. Tell me where you have layd Him Et ego tollam and she would take Him and carry Him that she would Why you that would so faine take and carry me being dead goe take and carry me now alive that is carry newes that I am alive And you shall better please me with this ego tollam a great deale It shall be a better carrying Ego tollam in a better sense then ever was that Stand not heer then touching me Goe and touch them and with the very touch of this report you shall worke in them a kinde of that you see in me a kinde of a resurrection from a dolefull and dead to a cheerfull and lively estate Tell them What Tell them that I ascend that is am about to ascend III. Ascendo The Motion am upon the point of it am very shortly to doe it Quod prope abest ut fiat habetur pro facto that that is neer done we reckon as good as done Tell them that I ascend Why how now What day is to day It is not Ascension day It is Easter and but early Easter yet His Ascension is fourty daies of This were a Text for that day Why speakes He of that now Why not rather Tell them I am risen more proper for this day Why He needs not tell her that She could tell that of her selfe she saw it And besides in saying I ascend He implies fully as much Till He be risen ascend He cannot He must ascend out of the grave yet He can ascend up to heaven Resurrexit must be past yer ascendo can come
are heere if we cry Abba father as now we may He is ready to receive our prayers and when we goe hence ready to receive our persons While we are heere if at any time we repent and say Ibo ad Patrem with the child in the Gospell ready to receive us to grace And when we goe hence we may say with CHRIST Luk. 15.18 Vado ad Patrem ready to receive us to glorie So of ad Patrem vâ—strum there is use heere and there both And all this by meanes of CHRIST 's resurrection besides the generall vertue whereof to make all men rise all in the second Adam that die in the first there is further a second speciall vertue for us Christians to make us rise not onely from the grave but rise highes then so even as high as to heaven it selfe And that we may have good right so to doe to make His Father ours and his Father's house ours that there we may dwell together fratres in unum On which dependeth and from whence riseth all our hope of happinesse for ever And this is the joy of the Feast we celebrate the loving kindnesse of this morning the glad tydings of Marie Magdalen's Gospell It is evangelium parvum so they call it but a little one but it hath in it in these few words couched much matter both of high mysterie and of heavenly comfort There be of the Fathers that telling the words of the Message which are fifteene in number make them as so many stepps or rongs as it were of Iacob's Ladder which we to ascend by There be others that more properly and to the Text more agreeable observe therefore â— Patrem meam â— Patrem vestrum 3 Deum meum 4 Deum vestrum as to mâ—ny â—heeles as it were of Elias his chariot in which he wâ—â— carried up to heaven Ascendâ— the chariot these the foure wheeles of it 2. King 2. The truth is there lie faire before us in it foure paires or combinations by which foure â—scendâ— is heer drawen in the â—ext 1 Tâ—o single Patrem and Deum one Meum and vestrum the other Two double Patrem meum and Patrem vestrum one and 4 Deum meum Deum vestrum the other I will but touch them briefly Faith and GOD at large first without any Pronounes putt to them at all 1. Patrem Deum The first 〈◊〉 Exod. 20.2 It was not so Stylo veteri There in the Law it was Domiâ—us Deus To change this and to make it Stylo novo Pater Deus in place of Domiâ—us putting Pater making of GOD a Lord GOD a Father is worth the while It mends the terme and it mends the matter much as much as Father is better then a Lord. Bonum Pascha bonus transitus and we bound to our blessed SAVIOVR for making this Pâ—sseâ—ver for working but this change or alteration in GOD 's style A Father How a father For Ioâ— 38.28 a Father in a sense we know He may be said and is to all things whatsoever Father of the raine and of the drops of dew in Iob. But of us men of mankinde more specially in that we beare His image But that is not is neither that heere is meant That is heer meant is ascendo ad Patrem a Father to ascend to Not for our prayers onely but even also for our persons to ascend to So a Father He is to none but to CHRIST and to the true Christian. And this now a Father to ascend to is it that putts the difference between Him and all other fathers beside Him Fathers to ascend to such Fathers there are none None such heer Our fathers heer we descend to goe downe to them downe downe to the grave Him and Him onely we goe up to up to heaven up even where CHRIST is sitting at the right hand of GOD and He to that end a father Heb. 10.12 even to make us ascend thither to Him Why would not Father suffice Why is GOD added Father is a name of much good will But many a good father wants good meanes to his good will GOD is added that He may not be defective that way have meanes to his meaning For if he be a Father first it is the voice of a father to his sonne in the Gospell omnia mea tua sunt Now then if this father be also GOD and all His be ours Luc. 15.32 what can we desire more then all GOD hath all that ever GOD is worth hable to satisfie never so vast a desire this For so if heaven and the joyes of it be His they be ours too and then there lacks nothing but ascendo to goe up and take possession of them and heer lo it is Ascendo ad patrem Bound to Him for this first Patrem Deum No whit lesse bound for the second 2. Meum vestrum The second paire for putting to these Pronounes possessives Meum and vestrum which is the second single combination For till they came till they in this wise were put to Meum was meum and Vestrum was vestrum His was his and Ours was ours His his owne and ours to our selves and there an end No relation either to other no interest either in other But now Meum is made vestrum and vestrum meum His ours and ours His enterchangeably A blessed change may we say His great Meum for our little vestrum Little ours for great His. Every one will see the odds between these That indeed we are as much bound for meum and vestrum as for Patrem and Deum Nay more For as there is no comfort in heaven without GOD nor in GOD without a Father So is there not any either in Father heaven or GOD without ours to give us a property in them This then for the second single Now to the two double Patrem meum stands first and is first every way 3. Patrem meum Patrâ—m vestrum The third paire But Patrem meum will doe us no good That which must doe us the good is the second in place but to us the first Patrem vestrum that will serve that alone will serve us we need no more Ostende nobis Patrem sufficit saith Saint Philip. But how that should be compassed Ioh. 14.8 and hiâ— meum should be our vestrum that He should be ours hic labor est that is all the matter Dâ—um meum Deum vestrum The IV. Paire This leads us to the other the lâ—st combination of all of Deum meum and vestrum For that His Father may be our father no remedie but our GOD must first be His â—OD So this fetches in that One would not serve there behooved to be twaine els the chariot will not goe It will be best ante omnia to set forth in these termes what is proper and what 〈◊〉 what CHRIST 's and what ours Much light we shall receive thereby Patrem meum Deum meum CHâ—IST on
behold the mightie Woâ—ke of GOD that the same meanes of diverse tongues which was the destroying of â—abel the very same is heere made to worke the building of Sion that meanes Gen. 11.7 thaâ— scattered them from the toure of confusion the very same to reduce them to the fold of â—nitie that so the curse might be taken away and a blessing come in place the confused tongues being united into GOD 's glorie and there being neither speâ—â—h â—ur language but His praise is heard among them The nations being once converted to the faith most of them this gift is ceased ceaâ—ed so farre as by immediate inspirationâ— though in part to attaine it by our indeavours GOD 's blessing upon them is found still of good use For even to this day it is holden for requisite there be one â—left at least in the tongue and we able to speaâ—â— one tongue â—ore then our mothers taught us Better yet if the cleft which GOD hath made in his word in the tongues of the Old and New Testament be in our tongues too That hath still a necessarie service and maymed are we without it For we must els receive the embassage from Gâ—oâ—ng by an Interpreter which is 〈◊〉 so convenient But enough of the cleft of the tongues â— Their discretion Sicut dedit spiritus Now that this might not prove to vaine glorie as it did after in some at Corinth it is well added Sicut dedit Spiritus which is the third that they began to speake not as their owne vanitie carried them but as the HOLY GHOST directed them Their tongue was but the pen He the Writer His wind blew the fire slaked it and made it more or lesse Psal. 45.1 as need was The tongues satt on them and He in the tongues holding as it were the resignes in His hand guiding and moderating their speeech making them keepe time measure and manner time when measure how much manner how to speake Which Sicut is the gift of discretion many times as much worth as dedit the Gift it selfe Sure these are two 1 Dedit is one thing the Gift 2 Sicut another the vse of the gift To many is given to speake but not with the right Sicut Two distinct things be they and howsoever we doe with the one we shall finde a needfull use of prayer to obtaine the other We may begin to speake when we please but who shall give us our Sicut Sure none but the Spirit Of Him we must receive this or els we shall never have it Let that suffice 4 Their learning As the spirit gave them utterance Last then that we mistake not what it was He gave them to speake for all this while it is not said what That they began to speake is said and wherewith with other tongues and how as the Spirit gave them vtterance Lest therefore we might mistake it was quicquid in buccam any thing that tooke them in the head it skilled not what he tells us what it was in the last word that He gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vtterance we read it is of larger contents a more pregnant word and more full of significancie They began to speake as the Spirit gave them Why not there stay what needed any more Yes more it seemes needed there goeth more unto it then so Speaking will not serve the turne els 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had beene enough and not any word more put to it He foresaw that to speake and onely to speake would be enough for some So we goe up for an houre and speake be it to the purpose or no it is all one For the common man it skills not it contents him well enough But the Holy Ghost is not content with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not every speaking but a kinde of speaking it must be and that kinde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word I wish well weighed Chrysostome Oecumenius the Interpreters all weigh is and assure us it is no slight or light word but verbum talenti a word of weight of a talent-weight To tell you what it is You have heard of Apophthegmes So doth both Greeks and Latines call wise and weighty sententious speeches that word apophthegmes is the true and proper derivative of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere Such the Spirit gave them to utter Not the crudities of their owne braine idle loose undigesâ—â—d geere GOD knoweth No but pithie and wise sentences those be sicut dedit Spiritus such as the HOLY GHOST gave them It is after sayd in the II. Versâ— that by vertue of this when they spake they spake Magnalia Magnalia great and high Points not Trivialia base and vulgar stuff not worth the time it washeth and taketh from the hearer Yet now all is quite-turned and we are come to this that this kinde of speaking is onely from the Spirit of GOD and the other said heere to be given by the Holy Ghost is studie or â—ffectation or I wote not what but Spiritus non dedit that is certaine Well Saint Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that the Spirit giveth So saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.9 1. Pet. 4.11 Speech according to learning so Saint Peter such speech â—s may 〈◊〉 or beseeâ—e the very cracâ—â—s of GOD as may worke light in the understanding or 〈◊〉 in the â—ffection those two shew it fire The fire of the Old Testament the 〈…〉 Esa. 6.7.50.4 wherewith the Seraphiâ— touched Esaie's â—outh and gave him as â—e â—â—ith linguam eruditam a learned tongue not onely a tongue but a learned tongue 〈…〉 fâ—re of the Old so of the New So I am sure was our SAVIOVR'S promise 〈…〉 as sapientiam He would give them a mouth and wisdome Luke 21.15 Not a mouth 〈◊〉 but a mouth and wisdome Put these two together 1 a mouth and wisdome 〈◊〉 a learned tongue and you know what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you know what is meant by a tongue of fire For fire cannot speake chaffe it consumes it we see therefore if it be chaffe it is no fiery tongue that speaks it And where it is required that not onely the tongue have this fire but that it sitt and bide by us sure it is that volubilitie of utterance earnestnesse of action streining the â—â—ice in a passionate deliverie phrases and figures these all have their heate but they be but blazes It is the evidence of the Spirit in the soundnesse of the sense that leaves the 〈◊〉 impression that is the tongue that will sitt by us that the fire that will keepe still alive The rest come in passion moove for the present make us a little sermâ—â— in arme for the while but after they flitt and vanish and go their way true madâ— leave they none It is onely verba sapientum clavi saith the Wise-man the wisdome of the speech that is the nayle the nayle
greatnesse of this Dayes 's benefit consequently the highnesse of this Feast not onely that it is aequall to any of those praecedent that the Holy Ghost is aequall to Christ els should we be at an after deale and change for our losse No Saint Augustin prayeth well Domine da mihi alium te alioqui non dimittam te give us another as good as your selfe or we will never leave that or consent that you leave us But that some inaequality there is els they might stand as they are seeing they should be never the better but sure as the case standeth more for their behoof then CHRIT Himselfe I. The inconveâ—â—â—nce of non 〈◊〉 We shall never see it in kind the expedience of veniat the absolute necessity of His comming till we see the inconvenience of non veniet that it by no meanes may be admitted we cannot be without Him First then absolute necessity it is in both the maine principall works of the Deitie all three persons co-operate and have their concurrence As in the beginning of the creation not onely dixit Deus was required which was the Word 〈◊〉 1.3 〈◊〉 1.2 but ferebatur Spiritus the motion of the Spirit to give the Spirit of life the life of nature As in the Genesis so in the Palingenesie of the world a like necessity not onely the Word should take flesh but flesh also receive the Spirit to give liâ—e â—oh 1.14 even the life of grace to the new creature It was the Counsaile of GOD that every person in the Trinitie Gal. 6.15 should have his part in both in one worke no lesse then the other and we therefore baptized into all three But I add secondly more then expedient it is the worke of our salvation be not left halfe undone but be brought to the full perfection which with non veniet cannot be if the Holy Ghost come not CHRIST 's comming can do us no good when all is done Ioh. 19.30 nothing is done No said not He Consummatum est Yes and said it truly in respect of the worke it selfe but quod nos in regard of us and making it ours non consummatum est if the HOLY GHOST come not too Shall I follow the Apostle and humanum dicere Rom. 6.19 speake after the manner of men because of our infirmitie GOD himselfe hath so expressed it A word is of no force though written which we call a deed till the seale be added that maketh it authenticall GOD hath borrowed those very termes from us CHRIST is the Word the HOLY GHOST the Seale in quo signati estis Eph. IV. XXX Nisi veniat if the Seale come not too nothing is done 2. Yea the very will of a Testator when it is sealed is still in suspense till administration be granted Heb. 9.15 CHRIST is the Testator of the new Testament The administration is the SPIRIT 's 1. Cor. 12.5.11 I. Cor. XII If that come not the Testament is to small purpose 3. Take CHRIST as a Purchaser the purchase is made the price is payd yet is not the state perfect unlesse there be investiture or as we call it liverie and seisin that maketh it compleate Perquisitio that very word is CHRIST 's but the inveâ—titure is by the Spirit II. Cor. V.V. If He come not we lack that that we may not lack and so not lack Him What will ye that I say Vnlesse we be joined to Him as well as He to us as He to us by our flesh so we to Him by His Spirit nothing is done The exchange is not perfect unlesse as He taketh our flesh so He give us His Spirit as He carrieth up that to heaven so He send this down into earth Ye know it is the first question the Apostle asked Act 19.2 Iude ver 19. Have ye received the HOLY GHOST since ye beleeved If not all els is to no purpose without it we are still as Iude calleth us animales Spiritum non habentes naturall men but without the Spirit And this is a certain rule Rom. 8.9 Qui non habet he that hath not His Spirit is none of His CHRIST profiteth him nothing Shal I lett you see one inconvenience more of non veniet As nothing is done for us so nothing can be done by us if He come not No meanes on our part availe us ought 1 Not Baptisme for nisi ex Spiritu if He come not well may it wash soile from our skinne but no steine from our soule no Laver of regeneration without renewing of the Holy Ghost 2. Cor. 3.6 2 No Preaching neither for that is but a letter that killeth except the Spirit come too and quicken it 3 No Sacrament we have a plaine Text for it The flesh profiteth nothing if the Lord and giver of life the Spirit be away Ioh. 6.63 4 To conclude no prayer for nisi unlesse the Spirit helpe our infirmitie and make intercession with us Râ—m 8.26 we neither know how nor what to pray So the Spirit must come to all and it goeth through neither can ought be done for us or by us without it Away then with ne veniat we cannot say it we may not thinke it We cannot spare this first Another veniat there must be a second Advent besides CHRIST ' s. CHRIST 's Advent beginns all this ends all our solemnities Come He must and we must all agree to say Veni Creator Spiritus the inconvenience of non veniet we cannot endure But then there ariseth a new difficultie upon Si non abiero 2. The necessitie of Si non abiero We see a necessitie of His comming but we see no necessitie of CHRIST 's going Why not CHRIST stay and yet He come Why may not CHRIST send for Him as well as send Him Or if He go come againe with Him Before it was Ne veniat ille mane Tu now it is Veniat ille et mane Tu. Why not Are they like two buckets one cannot go downe unlesse the other go up If it be so expedient He come CHRIST I trust is not impedient but He may come CHRIST sure and He are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-compatible they may be and abide together well enough We beleeve He was conceived by the Holy Ghost then no antipathy between them At His Baptisme He was knowne by this Ioh. 1.32 that the Spirit rested and stayed upon Him why not now as well We see not how this holdeth If I go not He will not come It cannot be denied they two can stay together well enough and the time shall come we shall enjoy them both together and the â—ather with them That time is not yet now it is otherwise Not for any lett in themselves that is not all but for some further matter and considerations noted by the Fathers for which it was expedient CHRIS should go that the Holy Ghost might come First for veniet The Holy Ghost cannot
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
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
but the Spirit must be also upon Him to annoint Him the Spirit is the â—nction the Spirit then was upon Him two severall times for two severall ends â— To annoint Him 2 And after He was annointed to send Him the second Of â—his annointing we are to touch 1 when it was 2 with what it was 3 and how it â— comes to be termed annointing When was He thus annointed Not now or heere first but long before 1 When it was even from the very time of His conceiving When the Word became flâ—sh the flesh Ioh. 1.14 with the Word and by meanes of it with the whole Deitie was annointed all over and by â—ertue thereof filled with the fullnesse of all grace For this we are to hold that CHRIST was ever CHRIST that is ever annointed from the very first instant â—f â—ll He was never un-annointed not one moment Annointed with what I have already told you with the Deitie 2 With whâ—t by vertue of the Personall vnion of the second Person of the Deitie Why then is the Holy Ghost called 〈◊〉 Vnction Why is CHRIST expressly said to be annointed with the Holy Ghost 〈◊〉 not with the Father as well Why not To reteine to each Person his owne peculiar his proper act in this common worke of them all or as the Hebrewes speake to keepe every word upon his â—â—ght wheele â—ather is a terme of nature So to the Father we ascribe what the Sonne hath by 〈◊〉 For that he is the Sonne is of nature not of grace 〈◊〉 that the Man-hood is taken into GOD that was not of nature but of grace 〈◊〉 what is of grace is ever properly ascribed to the Spirit 1. Cor. 12.4 There are diversities of â—raâ—â—s all from the same Spirit And the proceeding of grace from it not as by nature 〈◊〉 Vbi vult Blowes where it lists freely All then of grace Ioh. 3.8 proceeding from the Spiâ—it Accordingly the Conception of CHRIST 's flesh and the sending it with the fulâ—esse of grace or annointing it is ascribed to the Spirit 〈◊〉 this enduring with grace how comes it to be called annointing For nothing 3 How called annointing 〈◊〉 â—he resemblance it hath with an ointment An ointment is a composition we 〈◊〉 the ingredients of it oile and sweet odors By vertue of the oile it sokes even 〈…〉 bones saith the Psalme but it workes upon the joints and sinnewes sensibly 〈…〉 supple and lithe and so the more fresh and active to be stir themselves Psal. 109 18. 〈…〉 of the sweet odors mixt with it it workes upon the spirits and senses cheers 〈…〉 makeâ— him glad that is annointed with it And not him alone Psal. 45.8 Cant. 1.3 but all that are abouâ—â—nd neere him qui in odore unguentorum that take delight in his companie to go and to runne with him and all fo◠〈…〉 sweeâ—e sent they feele to come from him Oâ— which two the oyle 〈…〉 the vertue of the power of the Spirit piercing thâ—ough but gently like 〈◊〉 Thâ— odors the swâ—et comfort of the graces that proceed from thâ— HOâ—Y â—â—OST 1. Nothing more like And this for Hiâ— Annointing 3. His sending Now the 〈◊〉 Spirit that was thus upon Him at hiâ— coâ—ception to annoint Him was even now upon Him againe to manifest and to send Him When At His 〈…〉 â— lâ—ttle before Not 〈…〉 as â—hen at His conception but in a visible shape 〈…〉 before a great concourse of people To shew there ought to be 〈…〉 â—â—ing Luk. 3.22 what â—ime the Dove layd that which in it is answerable to our 〈◊〉 â—pon Him Nor to indâ—e Him with ought that was done before long but to manifest to all This was He This the Partie before annointed and now sent that they might take heed to Him It was the HOLY GHOST'S first Epiphanie this He was never seene before But CHRIST 's second Epiphanie The other at His Birth or comming into the world This now at His calling or sending into the world That first to inhable Him to His Office This to designe Him to it By that furnished for it By this sent severed and set about the worke He came for But before we come to the worke let us first reflect a little upon these they serve our turne are for our direction These both were done to Christ to the end He might reach the Church that the same were to be on them who in Christ's stead are imployed in the same businesse ad evangelizadum The Holy Ghost to be upon them upon them to annoint them and to send them both but first to annoint then to send them To be and in this order to be Vnlesse they be first annointed not to be sent and though never â—o annointed not to start out of themselves but to stay till they be sent The Spirit to be upon them the same that upon Christ though not in the same 〈◊〉 in a broad â—nd â— large difference or degree of being Vpon Him without measure Not so on us but on some lesse the measure of the Hiâ— on some more the measure of the Epha but every one his Gomer at least Some feathers of the Dove as it were though not the Dove it selfe not the whole SPIRIT entire as upon Him On His head the whole boxe of ointment was broken which from Him ran downe upon the Apostles somewhat more fresh and full and ever the further the thinner as the nature of things liquid iâ— but some small streames trickle downe even to us and to ouâ— times still This on-being shewes it selfe first in that which stands first the Annointing I shall not need tell you the Spirit comes not upon us now at our conception in thâ— wombe to anâ—oint us there No we behoove to light our lamps oft and to spenâ— much oyle at our studies yet we can atteine it This way come we to our annointing 〈…〉 This Bâ—oke chiefly but in a good part also by the bookes of the Aâ—ntient Fatâ—â—rs and Lights of the Church in whom the sent of this ointment was freâ—h and the 〈◊〉 true on whose writings it lieth thick and we thence strike it of and gather it safely You will maâ—ke the annointinâ— is set for the cause the Spirit is upon Me because He hath annointed Me Then sublatâ causâ and a sensu contrario the Spirit is not 〈◊〉 Me because He haâ—h not anâ—ointed Me. Againe because He hath annointed Me He 〈◊〉 sent Me. And then it followes because He hath not annointed Me He hath not sâ—nt Me. No speaking of the spiâ—it's on being no talke of sent by Him without it 〈◊〉 be thâ—y then that say the lesse annointing the more of the SPIRIT â—he more blind the moâ—e â—old and so the fitter to goe on some other errand 〈…〉 this 〈◊〉 the Spirit makes none of these drie missions sends none of these same 〈◊〉 such as have never a feather of the Dove's wing not any sparke of the fire of
〈◊〉 not so much as a drop of this ointment You shall smell them streight that 〈◊〉 â—he Myrrhe Aloes and Cassia will make you glad Psal. 45.8 And you shall even as soon 〈…〉 others Either they want odor Annointed I cannot say but 〈◊〉 with some unctuous stuffe goe to be it oyle that gives a glibnesse to the tongue 〈…〉 and long but no more sent in it then in a drie stick no odors in it at all Father 〈◊〉 they want I say or their odors are not layd in oyle For if in oyle you shall â—ot smell them so for a few set sermons if they be annointed not perfumed or 〈◊〉 for such Divines we have If it be but some sweet water out of a 〈…〉 sent will away soone water-colors or water-odours will not last But if 〈…〉 oyle throughly they will feare them not To them that are stuffed I know all is one they that have their senses about them will soone putt a difference But what If he be annointed then turne him of hardly with no more adoe without 〈◊〉 for any sending at all Nay we see heer onely annointing served not Christ Himselfe He was sent and outwardly sent besides Messias He was in regard of His â—â—â—ointing Shilo He was too in regard of His sending If you love your eyes wash them in the water of Shilo that is by interpretation Sent. Ioh. 9.7 Or to speake in the style of the â—ext as He was CHRIST for His annointing So was He an Apostle for His sending So is He called Heb. 3. the Apostle of our profession Hâ—b 3.1 with plaine reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere the word in the Text. Vnction then is to goe before but not to goe alone Mission is to follow and no â—â—an though never so perunctus eo ipso to stirr nisi qui vocatus erit sicut Aaron Heb. 5 4. Vnlesse 〈◊〉 called as was Aaron unlesse he be sent as CHRIST heer was for feare of Curâ—â—â—ant non mittebam eos in the Prophet Or of How shall they unlesse they be sent Ier 23.21 Rom. 10.15 〈◊〉 the Apostle For his life he know not if neither Aaron nor CHRIST how any might step up without calling sending ordeyning laying on of hands all are one And marke well this that the Holy Ghost came upon Christ alike for both that there is the Holy Ghost no lesse in this sending then in the annointing They very 〈◊〉 it selfe is a grace expressly so called Rom. 12. Ephâ—s 3. and in diverse places els Rom. 1â—â— Ephes. 3. â— Every grace is of the Holy Ghost and goeth ever and is termed by the name of the Holy â—host usually And in this sense the Holy Ghost is given and received in holy Orders 〈◊〉 we doe well avow that we say Receive the Holy Ghost But we have not all when we have both these for shall we so dwell upon annoinâ—â—â—â— and sending as we passe by the super Me the first of all the three and sure not the last to be looked after A plaine note it is but not without use this situation of â—he Spirit that He is super For if He be super we be sub That we be carefull then to preserve Him in his super to keepe him in his due place that is above In signe â—â—â—reof the Dove hovered aloft over CHRIST and came downe upon Him And in siâ—â—e thereof we submitt our heads in annointing to have the oyle powred upon we submit our heads in ordeining to have hands layd upon them So submit we doe in signe that submitt we must That not onely mission but submission is a signe of one truely called to this businesse Somewhat of the Dove there must be â—eede meekenesse humblenesse of minde â—ut lightly you shall find it that those that be neque uncti neque loti neither annointed 〈◊〉 scarse well washed the lesse ointment the worse sending the farther from this submissiâ—e humble mind That above Nay any above Nay they inferior to none That 〈◊〉 and they under Nay under no Spirit no super they Of all Preposiâ—â—â—â—s thâ—y indure not that not Super all aequall all even at least Their spirit not 〈◊〉 to the Spirit of the Prophetts nor of the Apostles neither if they were now 〈◊〉 but beare themselves so high do tam altum spirare as if this Spirit were their 〈◊〉 and their Ghost above the Holy Ghost There may be a sprite in them there is no 〈…〉 upon them that indure no super none above them So now we have all we should Vnction out of Vnxit Mission out of Misit Submission out of super Me. II. The 〈◊〉 wheâ—eto 1 To bring good tydings Forward now Vpon Me. How know we that Because He hath annointed Me Annointed to what end To send Send whereto That followes now Both wheâ—eto and whom to 1 Whereto To bring good tydings 2 Whom to To the poore 1. Whereto If the Spirit send CHRIST He will send Him with the best sending and the best sending is to be sent with a message of good newes the best and the best welcome We all strive to beare them we all love to have them brought The Gospell is nothing els but a message of good tydings And CHRIST as in regard of His sending an Apostle the Arch-Apostle So in regard of that He is sent with an Evangelist the Arch-Evangelist CHRIST is to annoint this is a kind of annointing and no Ointment so precious no Oile so supple no Odor so pleasing as the knowledge of it 2. Cor. 2.16 called therefore by the Apostle Odor vitae the Savour of life unto life in them that receive it 2. To the poore 2. Sent with this and to whom To the poore You may know it is the Spirit of GOD by this That Spirit it is and they that annointed with it take care of the poore The spirit of the world and they that annointed with it take little keep to evangelize any such any poore soules But in the tydings of the Gospell they are not left out taken in by name we see In sending those tydings there is none excluded No respect of Persons with GOD Act. 10.34 None of Nations to every Nation Gentile and Iew None of Conditions to every condition poore and rich To them that of all other are the least likely They are not troubled with much worldly good newes Seldome come there any Posts to them with such But the good newes of the Gospell reacheth even to the meanest And reaching to them it must needs be generall this newes If to them that of all other least likely then certainly to all Etiam pauperibus is as if He had said Even to poore and all by way of extent ampliando But no wayes to ingrosse it or appropriate it to them onely The tydings of the Gospell are as well for a Act. 16.15 Lydia the purple seller as for b Act. 10.6 Simon the tanner For the
former maladies Iâ— the topique medicine as it were the later is the panacea makes them all perfectly 〈◊〉 and sound The first proclamation To the Captive first That there is one at hand with a ransome 〈◊〉 redeeme him This will make him a whole man 1 The first Proclamation â— To them in the dungeon of one to draw them forth thence and make them â—workâ— see the light agine â— To them in chaines of one to strike of their bolts and loose them to open the 〈◊〉 doore and let them goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Apostles of them and send them â—â—road into the wide world It is the fruit of Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Aâ—osâ—â—eship was and is to make such Apostles Now this is nothing but the very summe of the Gospell 1 Of one comming with a ransome in one hand Revel 1.18 to lay downe for us the price of our redemption from Sathâ—nâ— captivitie 2 And with the keyes of hell and death in the other Keyes of two 〈◊〉 One to undoe their fetters and loose them 3 the other to open the dungeon and prison-doore both the dungeon of despaire and the prison of the Law and let 〈◊〉 out of both There can be no better newes nor kindlier physique in the world â— Thâ—â—r â—ord of redemption to captives â— Then to see the light againe to them in the â—imber â— Then of enlargement to them in bands but specially then of a dismission 〈◊〉 prison dungeon irons and all And this is proclaimed heere and publiâ—hed by 〈◊〉 in His Sermon at Nazareth and was after performed and accomplished 〈…〉 at His Passion in Ierusalem 〈◊〉 good newes indeed but heer comes better 2 The second Proclamation It is seconded with another 〈◊〉 that makes up all For in very deed They that by the first proclamatiâ—◠〈…〉 leased for all 〈◊〉 and 〈◊〉 all that what were they but a sort of poore spâ—kes turned out of the 〈◊〉 but have nothing to take to Comming thither they were tâ—â—ned out of all that 〈◊〉 thâ—y had That their case though it be lesse miserable yâ—t iâ— miserable still the 〈…〉 still hangs upon them We lack sorâ—e 〈…〉 for that He are comes now physique to cure that and make them perfâ—ctly well A second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall be restored to all that ever they had How so For harke heere is the acceptable yeare that is a Iubilee proclaimed And then even of course they are by force of the Iubilee so to be The 〈◊〉 of the Iubilee was so you know Then not onely all bond sett free all 〈◊〉 for 〈◊〉 set open but beside all were restored then to their former mortgaged fâ—rfeâ—â—â—d or any waies â—liâ—ned estates in as ample manner as ever they had or held them at any time before A restitution in integrum a re-investing them in what they were borne to or were any waies possessed of that if they had sold themselves out of all and lay in execution for huge summes as it might be ten thousand talents then all was quitt they came to all againe in as good case as ever they were in all their lives There can be no more joyfull newes no more cordiall Physique then this The yeare of Iubilee why that time so acceptable so joyfull as it hath even given a denomination to joy it selfe The height of joy is Iubilee the highest terme to expresse it is jubilate that goes beyond all the words of Ioy whatsoever And this comes well now for the Iubilee of the Law drawing to an end and this very yeare being now the last CHRIST 's Iubilee the Iubilee of the Gospell came fitly to succeed Wherein the primitive estate we had in Paradise we are re-seised of anew Not the same in specie but as good nay better For if for the terrestriall Paradise by the flood destroyed we have a coelestiall we have our owne againe I trow with advantage A yeare it is called to keepe the terme still on foote that formerly it went by Only this difference the yeare there was a definite time but heere a definite is put for an indefinite This yeare is more then twelve moneths In this acceptable yeare the Zodiaque goes never about On this day of Salvation the Sunne never goes downe For in this the Iubilee of the Gospell passeth that of the Law that held but for a year and no longer But this is continuall lasts still Which is plaine in that diverse yeares after this of CHRIST 's the Apostle speakes of it as still in esse Even then makes this proclamation still 2. Cor. 6.2 Behold this is the day Behold now is the acceptable time Whereby we are given to understand that CHRIST 's Iubilee though it began when CHRIST first preached this Sermon yet it ended not with the end of that yeare as did Aaron's but was Evangelium aeternum As also perpetui Iubilai Everlasting good newes of a perpetuall Iubilee Revel 4.6 that doth last and shall last as long as the Gospell shall be preached by himselfe or others sent by him to the end of the world the time of restoring all things Act. 3.21 It is called acceptable by the terme of the benefit that happened on it which was our acceptation For then we and all mankind were made not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is acceptable but aâ— the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is actually accepted or received by GOD. Out of whose presence we were before cast And being by Him so received we did ourselves receive againe the earnest of our inheritance from which by meanes of the transgression Ephes. 1.4 we were before fallen There is much in this terme accepting For when is one said to be accepted Not when His ransoâ—e is paid or the prison sett open not when he is pardoned his fault or reconciled to become friends but when he is received with armes spread as was the lost child in the Gospell ad stolam primam as the terme is out of that place Three dâ—grees there are in it Luc. 15.20.22 1 Accepted to pardon that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Accepted to reconciliattion that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and further 1 Accepted to repropitiation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to as good grâ—ce and favour as ever even in the very fulnesse of it They shew it by three 〈◊〉 â—â—grees in Absalon's receiving â— Sam. 13.39.14 â—â— â— Pardoned he was while he was yet in Geshur â— Recâ—â—ciled when he had leave to come home to his owne house 3 Repropitiate when 〈…〉 to the King's presence and kissed him That made up all â—hen he 〈…〉 And that is our very case 〈…〉 that is not all It is more than so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heer is in the Text of Esai 〈…〉 that imports more For that word is ever turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is 〈…〉 owne
prophetabunt it is removed farther of To Invocaverit it is a degree neerer at least Nay the very next of all The Text shewes this in a sort but the thing it self more for when all comes to all when we are even at the last cast salvabitur or no salvabitur then as if there were some speciall vertue in invocaverit we are called upon to use a few words or signes to this end and so sent out of the world with invocaverit in our mouthes Dying we call up on men for it living we suffer them to neglect it It was not for nothing it stands so close it even touches salvation It is we see the very immediate act next before it And yet I would not leave you in any error concerning it To end this point shall invocaverit serve then needs there nothing but it no faith no life Saint Paul answers this home Rom. 10 14. 2. Tim. 2 19. He is direct X. Rom. How can they call upon Him unlesse they beleeve So invocation presupposeth faith And as peremptorie he is II Tim. II. Let every one that calleth on Nay that but nameth the name of the LORD depart from iniquitie so it presupposeth life too For if we incline to wickednesse in our hearts GOD will not heare us Psal. 66.18 No invocation that not truly so called a provocation rather But puâ—t these two faith and recedit ab iniquitate to it and so who so calleth upon Him I will put him in good Sureties one Prophet and two Apostles both to assure him he shal be saved 4. Salvabitur And that is it we all desire to be saved Saved indefinitely Applie it to any dangers not in the Day of the LORD onely but even in his our Day For some terrible dayes we have even heer I will tell you of one The signes heer sett downe bring it to my mind A day we were saved from the Day of the Pouder-treason which may seen in a sort heere to be described blood and fire and the vapor of smoke a terrible day sure but nothing to the Day of the LORD From that we were saved but we all stand in danger we all need saving from this When this Day comes another manner of fire another manner of smoke That fire never burnt that smoke never rose but this fire shall burne and never be quenched this smoke shall not vanish but ascend for ever I say no more but in that in this in all Qui invocaverit salvus erit Invocation rightly used is the way to be safe Rev. 19.3 This then I commend to you And of all invocations that which King David doth commend most and betake himselfe to as the most effectuall and surest of all and that is Accipiam calicem salutaris et nomen DOMINI invocabo Psal. 116 1â— To call on His Name with the Cup of Salvation taken in our hands No invocation to that That I may be bold to add which is all that can be added Quicunque calicem salutaris accipiens nomen DOMINI invocaverit salvus erit Another effundam yet this Why what vertue is there in the taking it to helpe invocation A double For whither we respect our sinnes they have a voice a cry an ascending cry in Scripture assigned them They invocate too they call for somwhat Even for some fâ—arefull judgement to be powred downe on us and I doubt our owne voices are not strong enough to be heard above theirs But bloud that also hath a voice specially innocent blood the bloud of Abel that cries loud in GOD 's eares but nothing so loud as the bloud whereof this cup of blessing is the communion the voice of it wil be heard above all the cry of it will drowne any cry els And as it cries higher so it differs in this that it cryes in a farre other key for far better things then that of Abel not for revenge but for remission of sinnes for that wherof it is self the price and purchase Heb. 12.24 for our salvation in that great and terrible Day of the LORD when nothing els will save us and when it will most import us when if we had the whole world to give we would give it for these foure syllables salvabitur shal be saved But it was not so much for sin David took this cup as to yeeld GOD thanks for all His benefits In that case also there is speciall vse of it and both fit us As the former of drowning of our sinn's crye so this also For to this end are we heer now mett to render publikely and in solemne manner our thanksgiving for His great favour this day vouchsafed vs in powring out His Spirit and with it His saving hâ—alth upon all flesh all that call upon Him then to take place when we shall have speciall use of it in the Great Day the Day of the LORD And very agreeable it is per hunc sanguinem pro hoc Spiritu for the powring out of this his Spirit to render Him thanks with the bloud that was powred out to procure it And this is our last effundam and a reall â—ffundam too For this effusion of both the one and the other and for the hope of our salvation the worke both of the one and of the other To the finall atteinment whereof by His holy word of prophesie by calling on His Name by this Sacrament of His bloud powred out and of His Spirit powred out with it He bring us c. A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XVI of May A. D. MDCXIX being WHIT-SVNDAY ACTS CHAP. X. VER XXXIV XXXV Aperiens autem PETRVSOS suum dixit In veritate comperi quia non est personarum acceptor DEVS Sed in omni gente qui timet Eum operatur justitiam acceptus est Illi Then PETER opened his mouth and sayd Of a truth J perceive that GOD is no accepter of persons But in every Nation he that feareth Him and worketh righteousnesse is accepted with Him I Forget not that we celebrate to day the Comming of the HOLY GHOST and I goe not from it You shall finde in the next Chapter at the fifteenth that to this Text belongeth a Comming of the Holy Ghost For at the uttering of these very words as Saint Peter began to speake them the Holy Ghost fell upon all that heard them It is indeed the second solemne comming of the Holy Ghost That in the second Chapter was the first and this the second that ever was Of which twaine this is the Comming that comes home to us and that two waies 1 One in respect of the Parties on whom 2 The other in respect of the Time when The Parties For those whom the Holy Ghost came on before were Gentiles indeed but yet Prâ—selytes that is halfe Iewes Out of every Nation under heaven Act. 2.5 Act. 8.27 but that came to Ierusalem to worship And the same was the
eyes the Lord made thee Head of the Tribes of Israël of which the Tribe of Levi was one for that Samuel must answer But Saul went further a great deale yea further then Oza For he tooke upon him to sacrifice in person himselfe Chap. 13.19 to offer burnt offerings upon the very Altar the highest part of all the Priest's Office that is usurped further then ever did any And all this David knew yet it kept him not from saying Ne perdas 3 Shedding the Priest's blood Chap. 22.18 They never have done with persecuting and shedding Priest's bloud was Sauâ—'s fâ—nger in that too In that he passed He putt the High Priest himselfe and LXXXIV more all in one day to the sword and all but upon the single accusation but of â—oëg all protesting their innocencie in the fact and all loyalty to him and all but for a douzen of bread given to David This could not but grieve David exceedingly it was for his sake yet he saith Ne perdas though for all that 4 Being possessed with an evill spirit Chap. 16.14 And one case more I give in for advantage It is well knowne he was a Daemoniak one actually possessed with an evill spirit which is a case beyond all other cases Yet destroy him not Abisai though So that if Abisai in stead of inimicum tuum had said GOD hath shut up 1 this Tyrant 2 this Vsurper 3 this Persecutor 4 this 〈◊〉 partie this what you will David would have said no other then he did Nâ—perdas still I would faine know which of all their destructive cases is heere wanting They be all heere all in Saul all in him at the time of this motion yet all alter not the case David saith still as he said If then all be in Saul all incident all eminent in him nay if his case be beyond all said it must be that David heer saith Though he be any of these though he be all these destroy him not or destroy him and bâ— destroyed destroy him and be the child of perdition 5 There was an High Priest Abiathar I would be loth to deceive you There may seem yet to want one thing Heer was no High Priest to excommunicate him or give warrant to do it yes that there was too For Abiathar scaped that great massacre of Priests by Saul and now he was lawfull High Priest Now he fled to David thence and brought the Ephed with him Chap. 22. last So as by good hap the High Priest was with David now in the Camp and the Ephod too There wanted no just cause you see to proceed against Saul There wanted no lawfull authoritie the High Priest we have There wanted no good will in Abiathar Chap. 23.6 ye may be sure his father and brethren having been murthered by Saul So heer was all or might have been for a word speaking All would not serve David is still where he was saith still Ne perdas knew no such power in the High Priest's censure was not willing to abuse it cannot see Quis any person to doe it nor any cause for which it is to be done Enough to make a ruled case of it for ever That Abisai may not do it nor Abiathar give warrant to it His charge is honest Ne perdas His reason good Christus Domini His sentence just Non erit insons His challenge un-answerable Quis mittet manum And this being cleered come we now to the principall cause of our comming The Text and Day compared Which is in this publique manner to render our yearly solemne thankes to Christus Dominus for the deliverance of our Christus Domini this day a deliverance like this in the text even for his Ne perdas at Perth For it and for both points in it 1 That His Annointed was not destroyed 2 That they that put forth their hand to doe it carried it not away but found the reward due to guilty persons The two cases 1 this in the Text 2 and that of this day are both like in the maine if in circumstances dislike this of ours hath the advantage The fact more foule the deliverance more famous To speake then of malitia diei hujus the malitious practise of this day Had the King beene an enimie yea such an enemie as Saul it had beene no warrant But he was no enemie No but many wayes a gratious Prince to them both I know pretence there was of a wrong Say it had beene one what was done was done by others in the King's minoritie And though done by others yet justly done and no wrong was it at all but wrongfully so called Secondly the King was shut up it is true but not as in the text by GOD but by wicked men who found him not casually as Saul was but trained him guilefuly to the place and there shut him up treacherously It was not suddaine it was a long plott the malice the more the fact the fowler And there he was conclusus derelictus both shutt up by Abisai forsaken of David Thirdly And it was not night nor the King asleepe that he might have passed away without any fright or terror No it was daemon meridianus this a noone-day devill He was broad awake Psal. 91.6 and the feare of death worse then death it selfe I know not how oft and many times before his eyes Fourthly And as beyond it in these so in the Principall beyond it too Both of them lift up Abisai his speare this his dagger to have giuen the fatall blow Abisai but once This twise And certainly neerer it came the King then David would suffer it come to Saul So the danger neerer the deliverie greater And yet there was a Ne perdas in this too and that a strange one Not by David no Iudge if it may not seeme a miracle that GOD then shewed When there was none to say destroy not els GOD opened his mouth that was there set himselfe to be the destroyer to say once and againe ô destroy him not destroy not the King The voyce was David's the hands Abishai's It calls to my minde what long since I read in Herodotus that at the taking of Sardi when one ranne at Croesus the King to have slaine him that a little boy borne dumbe that had never spoken word in all his life with the fright and horror of the sight his tongue loosed and he broke forth and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O man destroy not the King and so saved his life So writeth he as of a wonder and see if this were not like it But so we see if there were no body els to say it they that are borne dumbe shall say it yea the destroyer himselfe shall say it rather then Ne perdas shall not be said This would not serve though it did to Abisai but they were worse then Abisai that were heere That GOD therefore might have the honour of the day
he passed over to the latter part of the verse and when there was none els to doe it He tooke the matter into his owne hands Himselfe held the assise found him guilty gave order for his excecution sent up one to doe it and one that formerly had beene his speciall friend and if I be not deceived sworne brother as Iâ—ab to bring Absalon to his end that destroyed him for not hearing destroy not And yet the goodnesse of GOD stayed not heere neither but where in the text in Saul's case there was but one blow one danger one delivery In this there were no lesse then three one after another First came Abisai he and his armed man GOD delivered him Then came the other the Master of the mischiefe then bewrayed and as one bewrayed desperately set GOD againe delivered him Then last of all and that was worst of all came the popular tumult whose rage knowes no reason who as they Num. XVI called Core and Dathan the people of the Lord so these little better and even then also did God by his mighty providence turne away the destruction This in the text was soon done a few words and away This of the day it was long first and much adoe yet it was done the longer and the more the more is God to be magnified for it And when all was done there he that was saved was but Saul but heer envie flatters not but if envie it selfe should speak it would say Major Saule hîc a greater then Saul eny For the territorie of the least of your kingdomes was greater then that of his And melior Saule hîc a better then Saul was heere saved better without all comparison So the beginning was as they made account Conclusit Deus inimicum nostrum The end was as it prooved Conclusit Deus inimicos Domini Regis GOD made a conclusion of their wicked premisses and their wretched persons all at once So the conclusion was Ne perdas to the King and Non insons to the children of perdition Now to that GOD that when You were shutt up forsooke You not but delivered You à malitiâ diei hujus à Daemone meridiano that in the depth of all Your danger when there was no tongue on earth could say Ne perdas said it from heaven and sayd it thrice over for that His threefold deliverie render we threefold thankes and praise thrice blessed be His holy Name for it And He grant that this lesson of David's may take deep root in all our hearts that there may never be a Quis in Israël to lift up his hand to the like action all may be quit none found guiltie ever of so foule a crime None on Abisai's side to make any such motion all of David's mind to mislike it to say Ne perdas Ne perdas though it be Saul But for David Neperdas is not enough To Him and such as He is let us with one voyce crie Hosanna not onely not destroy but Hosanna Lord save Lord prosper Lord add dayes to his dayes that his yeares may be as many ages And as this day thou didst so still and still prepare thy loving mercie and truth that they may preserve Him even for ever and ever A SERMON Preached before the KING'S MAIESTIE AT HOLDENBIE on the V. of AVGVST A D. MDCX. I. CHRON. CHAP. XVI VER XXII Nolite tangere Christos meos Touch not mine Annointed HEERE is a Speech but we know not Whose nor to Whom nor yet well concerning Whom onely concerning certaine Persons whom the Speaker whosoever He is calleth His Annointed It behooveth us to know these three who they be The person whose the speech is Persona loquens He that saith Meos Him we finde at the foureteenth verse Ipse est Dominus Deus noster He is the Lord our GOD GOD it is that speaketh heere He that challengeth them for His by calling them Mine The persons to whom in the verse before Non reliquit hominem He leaveth not a man So it is to all in generall but specially to some more quicke of touch then the rest whose fingers are never well till some way or other they be touching whom GOD would not have touched The persons concerning whom whom He stileth His Annointed will fall out to prove the Princes of the earth We must not say it but proove it say it now proove it anon Now as if some body were about to offer them some wrong heere commeth a voice from heaven staying their hands and saying See you touch them not Quos Deus unxit homo ne tangat Whom GOD hath annointed let no man presume to touch Of which it may well be said as the Psalmist saith to us every day Hodiè si vocem To day if ye will heare His voice harden not your hearts and ye may For as this day now ten yeeres from the same Person and the same place a like voice there came concerning His Annointed in whose presence we stand That GOD would not have His Annointed touched this Text is a witnesse and this Day is a witnesse The Text dixit the Day factum est Referred unto the Text next before 1. Sam. 26.9 Touching the same point when time was in this place you heard Ne perdas you shall heare it againe now but from an higher person under a streicter charge and with a larger compasse The person higher for that was David Sedecce major Davide hîc but behold a greater then David is heere This is no voice on earth neither of Prophet nor Apostle we now heare Audivi vocem de coelo We heare a voice from heaven And thence neither of Saint nor Angell but of GOD himselfe To shew His care of them His Annointed He would have none give the charge about them but himselfe Himselfe in person Non alienae vocis organo sed oraculo suae from none other but from His own mouth The charge streicter for there it was Destroy not the worst that could be Heere it is Touch not the least that may be and so even that way amended much The compasse larger That was to Abishai but one man and it was concerning Saul one King onely and therefore it was in the singular Ne perdas This is Nolite and Christos the number altered of a larger extent farre even to All men concerning All his Annointed Nolite in the plurall that is None of you Christos in the plurall that is None of them Them not touched not Any of them You not touch not Any of you Non reliquit hominem He leaveth not a man but forbiddeth All. Now out of this plurall you may deduce any singular Out of Christos any King Out of Nolite any party Out of Tangere any hurt and so not any man to doe any hurt to any His Annointed This Text the first and great Commandement concerning this point A Commandement it is and I may safely say Primum magnum mandatum The first and great
not onely in making them to be found but in keeping them from being lost For the same that was the way to be found at first the very same is the way not to be lost ever after And it concernes David or any as neerly not to be lost again as it doth at first to be found Now if David looke well to these two words and lose them not God will not lose him he may be sure but be at hand still readie to defend him Vnlesse David lose them he cannot lose God and unlesse he lose God he cannot be lost David ever lost them Num. 31.16 before his enimies could doe him any harme All Balaam's cursing will doe him no hurt nothing but his wicked counsaile to unmake him his servant and so to lose GOD and so to be lost of GOD and so to be lost utterly lost Lay up this then The way to servari a Deo is to servire Deo And lay it up well It is the onely article of Covenant on David's part Vpon these two words depends all that followes upon Servum meum If they be sure all is sure And this for inventio â—od tells it I have found But I find heer inventi praedicatio besides To find is one thing to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inveni 〈…〉 found another One may finde and keep his owne counsaile so men doe for 〈◊〉 most part But God heere proclaimes His finding tells all He hath found And 〈◊〉 doe so but such as are surprised with joy as the partie in the Canticles Inveni 〈◊〉 quaesivit anima mea I have found whom my soule fought and I would the world 〈◊〉 it I am not a little glad of it Commonly where there is care in seeking as beâ—ore there is joy in finding Ioy then and it is not joy alone for one may gaudere in sinâ— keepe his ioy to himselfe but gaudium cum gloriâ this For he not onely ioyes iâ— his invention but glories in it and even boasts of it that doth inventum prâ—â—iâ—â—re The word which he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made famous by Archimedes who in a great passion betweene glorying and reioicing first cryed it when he had found thâ— secret of King Hiero's Crowne But no lesse famous by Saint Andrew Ioh. I.XLI. Who upon the finding of CHRIST came running to his brother Saint Peter with Arâ—himedes's crie We have found him the Messias we have found Him Messias in Hebrew is nothing els but annointed and we shall see David annointed straight Aâ—d sure next to the joy of Christ Christus Dominus we may place the ioy of Chrisâ—â—s Domini and take up our next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him God's word will well become us to use And to whom is this To his Saints to them Ioy to His Saints by it he tells it looke the last verse before As if they had their part in this finding so invites he them to the fellowship of the same ioy Tells them that such a one He had found and for them and for their good He had found him They to reape speciall benefitt by it by this finding therefore they to take speciall notice of it they specially to reioyce with him for it 1. Ioy of the finding Ver. 15. And what should I say but as this Psalme saith a little before Beatus populus qui scit inhilationem Blessed are the people that can skill of this joy that can skill of their own good What it is to have a King a King found to their hand but specially a King thâ—t is God's servant Verily if God's Ioy be our ioy it is to be with us as with 〈◊〉 it was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ioy And truely all this Text both that which is past his care in seeking and his ioy in finding and that which followeth his honour in annointing his mercie in making this Covenant his truth in keeping it His rescuing them from his revenging them upon their Enemies all is but to shew us how much He doth and if we will doe as He doth how much we are to be even to set by even to ioy and glorie with Him in Inveni Davidem Serâ—um Meum And this for his finding Now no more adoe but proceed to his annointing To what end then found To annoint Very many are found very few so found Found to annoint scarse one of many millions But they that are so found are eo ipso the greatest persâ—â—ns and of the highest Calling upon earth So much is there in this word annointing And this also God takes to Himselfe unxi no lesse then the former inveni God the annointer Finds and annoints both And both the Act His and the oile His. Vnxi I did it and oleo meo The oyle is God's My oyle it was I did it with So finds Kings and finds oyle and finds fingers and all Nothing goeth to them but it is God's It seemeth otherwise Samuel could not find him indeed but we finde he did 〈◊〉 him though He did so but not as of himselfe what he did 1. Sam. 16.13 in the Person of God he did it And the Law is what one doth by another not that other but himâ—elâ—e is sayd to doe it to be the Author of the deed For this must stand true that God heer sayth Himselfe That whose fingers soever were used GOD it was that anâ—â—inted him And annointed him with oyle holy oyle His holy oyle Oyle We can never find Kings in Scripture but still we find this word with them 1. With oyle 〈◊〉 find them in oyle and oyle is for continuance The colours of the Crowne 〈…〉 water-colours to fade by and by they be layd in oyle to last and to hold out all â—eâ—thers So in oyle not in water And in oile not in wine For though the Samaritan have both and there is use of both Luc. 10.34 in time and place Yet heere onely with oyle There is no acrimonie nothing corrosive in it it is gentle smooth and suppling All to teach them a prime quality of their calling to put in oyle enough to cherish that vertue that the streames of it may be seene and the sent of it may be felt of all For that will make David to be David that is as his name is truly beloved 2. With holy oyle Oile and holy oyle Holy not onely to make their Persons sacred and so free from touch or violating all agree of that but even their Calling so also For holy unction holy function Now this holy oyle troubles the Iesuite shrewdly and all those that seeke to unhallow the Calling of Kings For if the holy oyle be upon them why should they be sequestred quite from holy things more then the other two that have but the same oyle Indeed as they say if they were but to deale with common matters common oile would have served well enough and so
but even what pleased him What is that What meant they by it The meaning is they woâ—â—d have had him lay hands upon Saul Plaine by David's answere What lay 〈◊〉 on him GOD forbidd More plaine yet by David's report of it to Saul the eleventh Verse And some badd me kill thee Lo there ye have it in plaine English To make this motion seeme good in his eyes they use heere a perilous motive or rather three in one 1 Inimicum tuum the motive of enmitie or deadly feud 2 Ecce dies venit now is the time come the motive of opportunitie 3 And de quo dixit Dominus the motive of GOD'S word of doing it by Divinitie 1. Inimicum tuum Inâ—micum tuum that is the ground of all a motive well beseeming them that make it even fit for a Souldier's mouth he is your enemie he would kill you what should you doe but kill him should not we kill them that would kill us This goes current in the Campe this is bonum in oculis a good motion in their eyes Now if this hold for good if an enemie be to be flaine It is sure Saul was David's enemie GOD himselfe calls him so Inimicum tuum they be GOD'S owne words one that even as David saith himselfe hunted for his soule Ver. 12. And even at this very instant had him in chase and was so eager on it as up the rockes he went after him among the wild goates ver 3. and followed him so hard he was faine to take a cave heer In which cave what taking he was in ye may read in the LVII Psal. made when he fledd into this cave even at Miserere Mei Deus miserere mei One miserere Psal. 57.1 would not serve him in a great agonie of feare For if Saul had but knowen it David had never gone his way thence as Saul did his It is well knowen Saul sought his life That was not all there was a further matter then so Will you heare it from Saul himselfe Looke to the 21. ver I know saith Saul thou shalt be King after me Yea shall then was it inimicum tuum indeed in another sense then was Saul's life an enemie to David's rising David stands in his owne light if he doe it not Doe it then and besides the assurance of Your life the crowne is Yours These two layd togither any would wonder what eyes David had that this seemed not good in his eyes And this for inimicum tuum 2. Ecce 〈◊〉 But many an enemie scapes with his life because we meet not with an Ecce dies a fit time and place to doe it in Verily opportunitie it selfe is a shrewd motive The common saying is Occasio facit furem that which one was farr from would neveâ— have imagined there will come so farre an offer such a faire shoote as they say as wil make a man doe that which but for such an occasion he would never once have thought on We are all to pray to GOD to take from us the opportunitie of sinning So fraile we are it is no sooner offered but we are ready to embrace it GOD help â—s What lay they then Why Ecce heer is a time and heer is a cave as fit a place as can be for such a motion Such an opportunitie as if you take it not you shall not meete with againe all your life long To have your enemie light into your hands in a darke cave where you may dispatch him and no body the wiser who did it or how it was done Well then wisedome is seene in no one thing more then in taking opportunitie Goâ— to shew your selfe a wise man you know what you have to doe Ecce tradam Nay it is not onely Ecce dies but Ecce tradam and there is an Ecce For there is much in tradam he is even delivered even taken and put into your hands 〈◊〉 the word tradam It is one thing to say Your enemie is fallen another to say 〈◊〉 â—â—livered Falling is casuall Deliverie imports a deliberate act of an Agent to 〈◊〉 to deliver him So this is more then chance more then hap-hazard It is not 〈◊〉 it is tradam â—gaine One thing to say delivered another Ego tradam delivered by God now I weigh the 〈◊〉 Ego tradam it is God that speaks it One may be delivered and by man by 〈…〉 traitor it was not Saul's case this it was the King's But heer God is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giver Take him then as Donum Dei God hath even given you him 〈…〉 given him would have you take him and I hope it will seem good in your 〈◊〉 to do and not let God give you him for nothing 〈◊〉 yet there is more Now I come to weigh dixit Dominus 3 De quo dixit Dominus For one may 〈◊〉 â—â—livered by God seeing it and saying nothing to it but suffering it by God's 〈◊〉 So are all things Of many of which though God saith nothing speaks 〈…〉 but of this God spake to you before spake to you with his own mouth 〈…〉 it with an Ecce Ecce tradam gave you warning of it gave you His word 〈…〉 will deliver him and is now as good as His word hath delivered him See if 〈…〉 not Will ye collect these three 1 Not casually fallen into your hands but purposely 〈◊〉 2 And delivered not by man but by God himselfe 3 And by God not quovis 〈◊〉 at adventure but plainly prophecying and promising He would so do Of this 〈◊〉 God must needes be the Author that He foretells thus and promises before 〈◊〉 So have you heer God made accessorie nay principall to the murther of a 〈◊〉 〈◊〉 now are we come indeed to the perillous point of all This lo is it They 〈…〉 Saul made away and for this they alledge de quo dixit Dominus as if God 〈…〉 a sett day for the doing of it This goes to the quick Inimicum tuum is 〈◊〉 revelation of flesh and bloud that but dixit Dominus that is the will of our 〈◊〉 Father So not onely lawfull now but a matter of conscience to kill Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ath said it Where first you see it is no new thing this to kill Kings by Divinitie This geer 〈◊〉 newly raked up from hell againe It is but the old devill new come abroad that â—â—d been in the world before For ever since there have been Kings over God's peoâ—â—e this hath been aproach broached first in the cave heer at Engedi and dixit Dominus pretended for it ye see in the first King's dayes of all The griefe is they were not Saul's they were David's men the better side that 〈◊〉 this But David's men all are not of David's mind Mat. 9.14 Acts 20.30 Iohn's Disciples sometimes 〈◊〉 found with the Pharisees and the Apostle saith Of our selves there shall arise 〈◊〉 speaking perverse things Therefore
men I dare say hoped to some other end Stay heere And he that 〈◊〉 David thus in this wise comming close behind the King's back with his 〈◊〉 drawen in his hand would he not have taken him for Ravaillac What 〈◊〉 I promise you this was not Bonum in oculis no very good sight And then 〈◊〉 Saul was his mortall enemie and even now at this very instant time come 〈◊〉 to seek his life and seeing them thus in a blind cave and David hard at his back 〈◊〉 a â—aked knife would he not have given Saul for dead past for ever abijt 〈◊〉 suam Well when all came to all First it seemed not good in David's eyes to use 〈◊〉 sword but his knife Why a knife will doe mischiefe enough 2. Then to 〈◊〉 to worke with it not punctim but caesim not with the point but with the edge 〈◊〉 thrust not cutt onely Yet that will hurt too 3. But cutt what Neither 〈◊〉 nor skinn not them Nay not his shirt or doublet his mantle onely and but a 〈◊〉 of it 4. And it was no great peece neither he cutt no skirt It was 〈◊〉 it was not missed Saul's followers spied it not till David came after them 〈…〉 them held it up and shewed it them and then they looked well and saw a peece 〈…〉 but not before The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ala signifieth a wing and those we 〈…〉 but additionalls no part of the entire garment The garment is whole 〈…〉 So it was not into the whole cloth neither he cutt His knife he drew 〈◊〉 drew no blood with it went not to Saul himselfe his person but to his mantle 〈◊〉 but an edge of that and away he goes and so may Saul goe his way for eny 〈◊〉 David hath done him And this lo is all came of the motion and more then thâ—â— seemed not good in David's eyes What and is it but this This and no more No more but a shred of his mantle c His censure of it â—nd is that all All yea and too much of that too For now it followes in the secâ—nd verse when David reflected upon what he had done how this he had done seemed 〈◊〉 his eyes It seemed good to them to do but thus much or rather thus little and after it â—as done it seemed not good to him not this little he had done neither but it even 〈◊〉 good to him to repent when he had done it as little as it was or as it seemeth 〈◊〉 to be Repent Yea that he had done no more Nay that he had done thus 〈◊〉 had cutt his mantle had cutt at all That which any would thinke was highâ—â— to be commended in him he went no further you shall see him doe penance for it 〈◊〉 as iâ— he had gone too farr as if he should not have gone so farr as that Will ye see David doe penance indeed for it Penance I say in all the parts the â—â—â—ooâ—emen make of it 1 Contritio cordis in this verse his heart smitt him for it Coâ—fessio oris in the next The Lord keepe me from doing more this was too much 〈◊〉 â—octio operis in the last verse in making amends by not suffering his men to rise 〈◊〉 converting them from so sinfull a purpose And besides in leaving behind him ad 〈◊〉 rei memoriam a monument of all this a Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a golden Psalme 〈…〉 calls it the LVII Psalme made as the Inscription shewes at this his being in 〈…〉 Of it and there both in word and deed of saying destroy him not which is the 〈◊〉 the Psalme Though ye get Saul in a cave yet destroy him not Other 〈◊〉 there be of the same title but the LVII that is the first of them all 〈…〉 upon this occasion and at this time and place 1 His contrition Percussit cor 〈◊〉 For his Contrition It is said after he had done it his heart smitt him and told him why Even but for making a hole in Saul's mantle It is strange that his heart that one would thinke should have spâ—oong for joy that he did no more but that falls to strike and to beat him for doing but that instead of exultation that he had done well done the King no harme a palpitation a pang or passion of feare takes him lest he had done more then he could well answer And it is the more strange the great valiant David one of the nine Worthies whom neither the beare daunted nor the lion who without all â—eare encountred the giant great Golias and smitt him downe whose heart served him fainted not then heere for doing I wote not what a shredd of Saul's mantle it serves him not but beates and throbbs as in feare it is usuall for the heart to doe Bonarum mentium est saith Gregorie Good minds will sometimes feare and acknowledge a fault where none is Peradventure David doth so is more scrupulous then needs Nay indeed For to doe but this to the garment of any private man such as our selves to cutt or to marre it is a trespasse I take it and will beare an action And if so then must it needs be a higher a more heynous offense to offer it to any the King's robes to mangle or deface them in any sort The materiall part of it cannot sure be justified Onely the formall part as in Schooles we speake non tam quid quam quo animo that may in some sort seeme to qualifie his act and helpe to excuse him that he did it with no other minde nor to no other end but by the little shredd taken of to make it appeare he did not so much as he could have done if his minde had been so badd to Saul as Doëg and such as he would faine make him beleeve teste vel segmento hoc which he gave in by way of evidence verse 12. When I cutt of this lapp I killd thee not as going a little farther I might have done Might have done but did not Might have gone otherwise to worke with a sword and not a knife with the point and not the edge thrust and not cutt or if cutt taken away a collop of his flesh as well as a corner of his cloke Yet for all this though his heart were privy to no evill entent it smitt him though For in cases touching the King so neere it is not enough to say I meant not that but this So a fault it was and as for a fault his heart smitt him There is no smiting but for a fault Specially not of the heart For the heart strikes not us but it is it selfe stricken first And if you aske who strikes it that doth GOD for this of the heart is nothing els but the reverberation of GOD 's stroke His knock at our hearts to fore-thinke us of what we have done amisse when we have cutt where we should not And it is no light fault the heart
suffers for The heart is the chiefe part and the blow of it is the greatest blow Give me saith the Wiseman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eny stripe any griefe Eccles. 15.57 rather then the griefe of the heart Cardiaca passio is the worst passion of all Therfore as a fault so no light fault it was 2. Sam. 24.10 We may patterne it with the numbring of the people after Then it smitt him too and then he cried Peccavi valdè and the same reason is of both as misgiving him in both he had in both done farre otherwise then he should But this heer was the first blow Psal. 105.15 the first discipline given him as if he had gone too neer Saul as if Nolite tangere did reach further then the person even to the robes Royall Luk. 18.15 And heerein is his contrition For we use to strike our brests with the Publican because we cannot come at our heart to strike it for not striking us when we made a fault But when the heart needs not be stricken for it when it strikes us first when we feele plagam cordis as Salomon calls it 1. King 5.38 in expresse words upon making a fault that our heart correct us gives us discipline for it then is our pennance begun then is our Contrition in a good way Now Good Lord if but for a slit in Saul's cloke his heart went and came thus how would it have taken on how contrite would it have beene if his hand had happened to swerve a little and done him any hurt How many blowes then what sharp pennance for that Will ye now lay these together How scrupulous how full of feare David was good 〈…〉 in that world Not his mantle or cloke not an edge of it And how 〈◊〉 aâ—dicious how past all feare some are growen in this Not cutt now but thrust 〈…〉 cutt through cloke coat skin and all And their heart never smites them 〈◊〉 Nay there be whose hearts would have strooken them they had strooken no 〈…〉 his that he had hitt the tooth and missed the throat and that if the knife 〈…〉 in their hands would have cutt his skirts so close the blood should have 〈◊〉 downe the reines of his back 〈◊〉 David in effect saith thus It was a lesse matter farre that I did then laying hands on Saul If you will be ruled by me meddle not so much as with laying hands 〈◊〉 mantle if you had felt such a blow at your heart as I did at mine you would 〈…〉 What not mittere manum in illum nay not in pallium illius Never talke 〈◊〉 â—â—â—persion So farre from that as not to the very corner but of his cloke 〈◊〉 this is the remove I told you of at first Thus did GOD suffer this à minore ad 〈◊〉 to fall out in this first attempt upon a King that we might inferre thereof a furtâ—â—r matter and yet no other then our SAVIOVR CHRIST 's own inference May 〈◊〉 man put a knife in Saul's rayment by this blow of the heart heere it seemes he â—ay not May he not and is not the bodie more worth then the rainment Matt. 6.25 ô ye of little 〈◊〉 Away this we may compt of and so conclude this point that he whose heart did thus smite him for doing this he would not do that his heart smitt him for if it were 〈◊〉 againe Not go thus farre since he felt it at his heart his going but thus farre though nothing so farre as his men would have had him And so much for percussio 〈◊〉 David's contrition All this while we goe but upon collection feele but by his pulse VER VII 2. David's confession how his heart 〈◊〉 Will ye have an ore tenus a full and a flatt confession from him heare him diâ—â—â—ctly speake his mind to this very point of laying hands on Saul and give you the tree reason why he did it not why neither they nor any should ever doe it That â—â—llowes now in the third verse But first let me tell you this cutt of David's was not well taken of either side What Davids men thouâ—ht of it David we see thought not well of it No more did his men He that he had done so much They that he had done no more Evidently to be gathered that his men when they saw he made no more of their motion then so that he came backe with his â—â—ife in one hand and a snip of Saul's mantle in the other and his knife had no blood oâ— it and that he had done as much as he would doe and no more was to be looked 〈◊〉 at his hands for he looked like one heart-striken that if it had been now to doe wâ—â—ld not have done that neither they fell into a rage a mutinie a plaine rising as râ—â—olved if he would not they would If it were not good in his eyes in theirs it was It 〈◊〉 not an end of a mantle should serve their turne they would make him sure for ever gâ—â—ng his way as knowing if he went away he would prove worse then ever as inâ—eed so he did So when David was downe his men were up Heere now is there a second danger toward Saul from David's men 2. Saul's second danger David's mens commotion a multitude ready to rise and runne upon him Plaine for it is said in the next verse expresly 〈◊〉 suffered them not to rise Which could not be said properly unlesse they were on rising But an insurrection there was toward and at Saul they would have beene 〈◊〉 noâ— David interposed and opposed himselfe with these words which now follow 〈◊〉 with those words overcome them and stayed them that they did not rise So that the words we now come to serve for two purposes Not so much for an â—â—â—logie for himselfe that he did it not though that they doe too as for a Disswasive David's disswasive to them 〈◊〉 to them and in them to us and to all that none should ever attempt it 〈…〉 even now how evill his heart brooked it you shall heare now his mouth 〈…〉 it ever to hold that for good that seemed good in their eyes 〈◊〉 a flat denyall it is But that is not so much the manner of it is all It is not soberly and coldly No I will not doe this thing No but it is with very much vehemencie as the manner of men is when they speake in great passion If ye marke it it is with short turnes GOD forbidd What Do this To my liege Lord To GOD 's Annointed lay my hands on him and he GOD 's Annointed A pawse at every word aâ— if he were halfe out of breath as if his heart did beate still Weigh them a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not in the Hebrew there is not in any Tongue so earnest so passionate an abnegation abjuration abrenunciation as it It was the word they used when they rent their
rive in sunder So either they were clustering as the manner is in mutinies to runn together on an heap and he made them shedd and sever themselves and returne to their places againe Or ye may referr it to their hearts that with these words were even smitten or cleft quite and broken of their purpose for proceeding any further in so bloudy in enterprise Their motion did not so much as enter into him his did into them â—â—red into them and as his heart smitt him so he smitt theirs smitt them and even 〈◊〉 them made them leave and let go their resolution quite and let Saul go The LXX say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he perswaded them with these words the best overcomâ—â—ng ever by words by perswasion Overcame them our Text turnes it and so Daâ—â—d had heer a victorie Nay a double victorie 1 Over himselfe one and that is a great one Great Victors have failed of it 2 Over his men another He kept them 〈◊〉 And so by these two saved the King twise And many victories he had but of 〈◊〉 all none like this this the greatest For in those other he but slew his enemies 〈◊〉 in this heer without a drop of bloud shed he saved his Prince's life And now this victorie obteined David and his men are agreed and they are satisfied not to rise but 〈…〉 and let Saul rise quietly and go his way By which some amends was made him 〈◊〉 the peece of his mantle This for David's satisfaction and for his Victorie both in 〈◊〉 For this victorie was in a sort his satisfaction and served for it And now we have sett the King safe that he may go when pleases Him would I begg a little leave to returne to David's words to his spell if I may so call it to this 〈◊〉 word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that David did not onely smite but even cleave his men's hearts 〈◊〉 what axe did he this for it is the act of an axe properly Even with these 〈◊〉 they were David's axe Shall we do this shall we so lay hands on him 〈◊〉 be God's Annointed and the edge of his axe were these two Christus Domini they did the seat all the force was in them And indeed of great force they seemed to David Chap. 26.9.11.16 2. Sam. 1.14.16 and were of great use with him came from him oft To his companies heer To Abisai a chapter after To the Amalekite the next Book after I. Chap. Twise heer Thrise to Abisai Twise to the Amalekite Seven times in all And still nothing but Christus Domini as if they had been a kind of Spell to charme any from rising to any such end And sure a marvelous energie there seemes to have been in these words David's men heer were rising these words kept them down they rose not Abisai after he was even striking they stayd his hands he strook not David himselfe he was but thinking a thought that way they smitt his heart made it to ake made him give over Now when I fall to consider what vertue these two words had in those times to hold men's feet from rising their hands from striking yea their very heart from thinking any such thought O I am forced to wonder they should not have in our times the force they then had David could not overcome some men now his men would rise do what he could feet hands and heart flie loose now these words notwithstanding They have not the power to breake men men have rather the power to breake them 2. Sam. 23.18 David's men were brave Souldiers Abisai one of his three Worthies Himself more worthy then they all Power they had to stay these so many men of armes and have not now the power to make a seely Frier hold his hands What is become of their vertue now Of the cleaving force they then had It should seem David's men were other gates men then many I will not say of our Souldiers but of our Iesuites and Friers are of late had magis subacta pectora brests of a better mold had at times been brought by David to know what GOD was what it was to be GOD 's Annointed Psal. 116.15 Chap. 26.9 how precious their bloud was in his sight how no man could lift up his hand against them and be innocent So they soon tooke an impression of this his absit so passionately so pithily withall delivered by him Men's brests are now made of a tougher metall the words meet with harder hearts in the Cloyster now then heer they did in the Camp Some men's hearts now leave not striking them till they have stricken Saul to the heart Turne David's Absit mihi à Domino into Adsit mihi à Domino facere rem hanc turne his execration into a prayer nay into many prayers rosaries and masses for GOD 's assistance to an act which his very soule abhorreth And this is the reason The words are not rebated they have not lost their edge but men have instead of hearts now flint-stones Els the words being the same the same effect would still follow if the hearts also were the same For the same effect doth still follow in all whose hearts God hath touched on whom the Spirit of God is come For where the Spirit of God is there the word of God will worke and where it workes not we may safely say there is no Spirit to worke on 1. Chro. 12.18 To trie then on whom the Spirit of God is come there comes to my mind a praegnant place it is the XII of I. Chron. full to this point and it will even bring us home to our own text againe Amasa there when the question was asked whom they would take part with he and his cried Thine are we ô David and on thy side thou sonne of Isai. And it is there in expresse termes affirmed that the Spirit of God came upon him that made him thus to crie If then the same Spirit of God be upon us that was upon him 1. Sam. 13.14 it will make us take up the same words Thine are we and on thy side ô David Thou hast a testimonie in holy Writt to have been a man according to God's own heart what was in God's heart was in thine then are we to think say and do as thou diddest and so the Spirit of God is upon us indeed Will we then be as David with him on his side If GOD'S Spirit be upon us we will now come we to our text For heer is in this our text a vive anatomie of David in each part his eye his hand his heart his mouth and all 1. His eye full of compassion to Saul his Sovereigne It was not good in his eyes to 〈…〉 any hurt good to spare him PeperciÌ„t tibi oculus meus 11. verse There 〈…〉 eye â— His hand not hable to stirr not mittere manum in Christum Domini to lay eny 〈…〉 him O ne sit
erre in their imaginations no lesse and that even against the same places First against Orabo spiritu 1. Cor. 14.15 in the same verse by finding fault with a sett Liturgie which they call stinted prayers and giving themselves to imagine prayers at the same instant whereby it is plaine they so occupie their minds with devising still what to say next their spirit is unfruictfull Mat. 23.14 no lesse then the other's understanding And both these 1 the understanding of the minde 2 and the affection of the spirit are there necessarily required And again that instead of Rosaries and a number of prayers they bring in the Pharise's imagination of long prayers that is a prayer as long as a whole Rosarie And this they take to be a great part of holynesse but indeed it is nothing but the former superstition drawen in backward In which who so markes them shall find they committ both faults that of the Pharisee in taedious length procuring many times nauseam spiritus a dangerous passion and the other of the Heathen in fond repetitions tautologies inconsequences and all the absurdities that may fall into such manner of speech Saint Cyprian faith It was ever in Christ's Church counted an absurd thing which some count their glorie ventilari preces inconditis vocibus The absurditie whereof would better appeare if seeing under prayers heere Psalmes and spirituall songs are conteined both being parts of invocation they would have no stinted Psalmes but conceive their songs too upon the present out of the spirit and so sing them For to say truth ther is no more reason for the one then for the other But GOD's Church hath ever had as a forme of doctrine both of faith in the Creed and of life in the Decalogue so of prayer too Which from Acts 13.2 the Fathers in all ages have called a Liturgie or service of GOD. These are of many imaginations some set up and magnified by some and by others adored and worshipped under the names of the 1 Apostle's Doctrine 2 Governement 3 Sacraments and 4 Prayers Saint Stephen telleth us out of the fift of Amos that if we doe thus make to our selves Tabernacles and figures to worship them our punishment shal be to be carryed away beyond Babylon Acts 7.43 And good reason for these idle phansies are not from Christ's Church from Sion but from Babylon they came and if we delight in them thither shall we be caâ—ryed And sâ—re we are in a good way thitherward for of Babel Saint Augustine faith Civitas illa confusionis indifferent habuit Philosophos interje diversa adversa sentientes In GOD's citie it was never so there was ever correction for Coyners 18. de Civit. Dei But in Babel the Citie of confusion every Philosopher might set up as now every Sect-master may broach any imagination that taketh him in the head without punishment For in Babel it is reckoned but an indifferent matter Sure the Prophets tell us that if Babylon's confusion goe thus before the captivitie of Babylon is not farr behinde From which Almightie GOD deliver us and make us carefull as to continue the Apostle's doctrine c So neither to engrave nor to bow downe and worship any of these imaginations Amen One of the Sermons upon the III. COMMANDEMENT PREACHED IN THE PARISH Church of S t. GILES Cripplegate Iun. XI AN. DOM. MDXCII IEREM CHAP. IV. VER II. Et jurabis vivit DOMINVS in veritate in judicio in justitia And thou shalt sweare the LORD liveth in truth in judgement and in righteousnesse OF this Commandement there are two maine Propositions 1 Thou shalt take the Name of GOD Els it should have beene thou shalt not take it at all 2. Thou shalt take it orderly and not in vaine Of the first thou shalt take it to those ends and uses to which GOD lendeth it Of which one is Thou shalt sweare by it which is limited by two waies First by what The Lord liveth Secondly how In truth iudgement iustice As in the former Commaundements so in this there be two Extremes 1. The one of the Anabaptists which hold all swearing unlawful contrarie to the first Thou shalt sweare 2. The other of the licentious Christian which holds at least in practise A man may sweare how and in what sort he lift By Creatures c Contrarie to The Lord liveth c Falsly rashly lewdly Contrarie to In truth iudgement iustice I. Thou shalt sweare That it is lawfull to sweare it appeareth by the Law Deut. 6.13 By the Prophets Ieremie heere Esai Chap. 45. Ver. 23. more earnestly I have sworne by My Selfe the word is gone out of My mouth and shall not returne That every knee shall bow to Me every tongue shall sweare by Me. David Psal. 63. ult Laudabuntur omnes qui iurant per Eum. By the practise of the Saints not only under Moses but under the Law of Nature Abraham sweareth Gen. 21.24 Isaac sweareth Gen 26.31 Iacob sweareth Gen. 31.33 Now our Saviour Christ came not to destroy the Law and the Prophets in those things wherin they agree with the Law of Nature Therefore not to take away an oath Whereas they object first That it standeth not with Christian profession but was tolerated as an unperfect thing under the Law We answere It cannot be reckoned an imperfection to sweare For that not onely Abraham the patterne of humane perfection both sware himselfe Gen. 21.24 and put his servant to an oath Gen. 24.3 But even the Angels neerer then we to perfection sware both under the Law Dan. 12.7 and under the Gospell Apoc. 10.6 And not onely they but even God himselfe in whom are all perfections Gen. 22.16 and Psal. 110.4 So that it cannot be imagined an imperfection Besides the holy Apostles the most perfect Christians have in urgent causes done the like 2. Corinth 1.23 I call God for a record against mine owne soule and 1. Cor. 15.31 By our reioicing which I have in Christ Iesus our Lord which place cannot be avoided having in the Greeke the word Nη never used but in an oath onely Whereas secondly they object our Saviour's saying I say unto you sweare not at all The Auncient Writers answere that our Saviour Christ in the very same place not reproving the other part Reddes autem Domino iuramenta tua meant not to take all oathes away But must be understood according to the Pharisee's erroneous glosse of this Commandement which he entended to overthrow by opposing to dictum est antiquis Ego autem dico Which was of two sorts 1. For first it seemeth they understood it of periurie alone So that if a man forsware not himselfe he might sweare any oath And so Christ reproveth not onely false but all rash and unadvised swearing 2. Secondly it seemeth they had this conceipt So a man sware not by the great Name of God all was well He might sweare by any creaâ—ure at his pleasure and
youth shall let us goe up and downe quietly all our youth time but when we come to years we shall feele them pinch us in our very bones Yea though many even then when they feele this streightnesse in their soule make meanes to put it away for the time and seeme merry and light enough as many times prisoners be in the goale till the very day of the Assizes come yet when it is come to that that Iudex est prae foribus when the terror of death commeth Iames 5.9 and with it a fearefull expectation of iudgment then certainly then without all doubt Heb. 10.27 the anguish S. Paul speaketh of shall be upon every soule of every one that doth evill Then ther is no man never so wicked that with his good will would die in his sinns but would have them released while he is yet in viâ yet in the way Ioh. 8.27 Mat. 5.25 Then we seek help at such scriptures as this call for the persons to whom this Commission belongeth And those whom we have gone by 7. years togither and never said word to about it then we are content to speak with when the counsaile and direction they give we are scarse able to receive and much lesse to put in practise As if all our life time we beleeved the permission of sinnes as if that were the article of our faith all our life long and the article of Remission of sinnes never till the point of death And this may serve shortly to sett forth unto us this prison of the soule which if eny conceive not by that which hath beene sayd I must say with the Prophet to them that sure there is such a thing and that In novissimo intelligetis haec plane Ier. 30. ult at their latter end I wish before but sure then they shall very plainly understand that such a thing there is But now they that have either felt or beleeve that such an imprisonment there is Good tydings that there is Remission will be glad to heare that there is a Power whereby they may be enlarged And this very tydings in generall that there is a Remittuntur that men may have deliverance from these fetters this prison this streightnesse or anguish of the soule must needs be very acceptable and welcome tydings to them For which very point even that there is a Remituntur what thanks are we aeternally bound to render unto GOD Heb. 2.16 For I tell you Nusquam Angelos apprehendit the Angels never found the like For the Angels which kept not their first estate hath He reserved in everlasting chaines of darkenesse Iud. 6. to the iudgement of the great Day Their chaines everlasting their imprisonment perpetuall No commission to be sued for them No Remittuntur eis But with man it is not so To him deliverance to him loosing of the chaines to him opening of the prison is promised For his sinns a Commission is granted out his sinns have a Remittuntur This is a high and speciall priviledge of our nature to be had by us in an everlasting thankfull remembrance So that no man needeth now Ier. 18.12 abruptly to say with those in Ieremie Desperavimus we are desperate now we never shall be forgiven let us now doe what we list Ezra 10.2 No but as it is sayd in Esra Though we have grievously sinned yet there is hope for all that and as in Ezechiel that we may so use the matter Ezec. 18.30 that Peccata nostra non erunt nobis in scandalum Our sinnes shall not be our destruction Which very point is both an especiall stay of our hope and a principall meanes of manifesting unto us the great goodnesse of GOD. Remission first before Retention Which goodnesse of GOD as it doth shew forth it selfe in this first that such a power there is so doth it secondly and no lesse in the order that where both acts are mentioned as well reteining as remitting He placeth the power of remitting first Which very sorting of them in that order doth plainely shew unto us whereunto GOD of his goodnesse is most inclinable and which of them it is that is the principall in His entent That to remitt is more proper to him and that He is more ready to it and that it is first first in his purpose first in his graunt and that to the other Esai 28.21 He commeth but secundarily but by occasion when the former cannot take place For of remitting sinne He â—aketh the ground from Himselfe and not from any other and therefore that more naturall but of reteining it the cause is ministred from us even from our hardnesse and heart that cannot repent And as Himselfe doth use this power so giveth He it to them to aedification and not to destruction I say not first or principally to destruction nor of eny 2. Cor. â—0 8 save onely of the wilfull impaenitent sinner Thus much of the remitting and reteining in generall and of their place and order Now of the Power it selfe in particular Of this Power there is heere in my text twise mention Of Remissâ—on in particular Tâ—e Pâ—wâ—r of it two-fold 1 One in Remiseritis and 2 againe in Remittuntur Which two words doe plainly lead us to two Acts of which two acts by good consequence are inferred two Powers Which two Powers though they be concurrent to one end yet are they distinct in themselves Distinct in person for Remiseritis is the second person and meant of the Apostles 1 Remiseritis 2 Remittuâ—tur Mat. 10.19 and Remittuntur is the third person and meant of GOD Himselfe And as distinct in person so distinct in place for the one is exercised in earth which is the Apostles the other in heaven which is GOD ' s. Quicquid solverîtis in terrâ solutum erit in Coelo Now where two powers are and one of them in GOD the other must needs be subordinate and derived from it For Duo principia two beginnings there are not Therefore none other from whence it can proceed but from GOD and from the power in Him alone 1. Remittuntur GOD'S power fiâ—â—t in order Of these two then Remittuntur though latter in place yet indeed is by nature and order first and from it doth proceed the other of Remiseritis Which howsoever in the sentence it stand before it yet without all question it is derived from it and after it So that thus the case stands betweene them Remittuntur which is GOD'S power is the primitive or originall Remiseritis which is the Apostle's power is meerly derived That in GOD Soveraigne This in the Apostles Dependent In Him only Absolute In them Delegate In Him Imperiall In them Ministeriall The Power of remitting sinne is originally in GOD Esai 43 25. and in GOD alone And in CHRIST our SAVIOVR by meanes of the union of the God-head and Manhood into one person By vertue whereof the Sonn of
of executing iudgement and iustice are such as are also given to other Kings King David is sayd to have executed iudgement and iustice to all his people 2 Sam 8.15 1. Reg. 10.9 So is King Salomon likewise the Queene of Sheba giveth him that title To doe iustice is the title also of others and not many neyther but yet of some others But to be iustice to be righteousnesse that is the name of none but CHRIST onely His and his onely is that title Therefore as well in this regard as in the former this is the very chiefe part in the Ecce The Name of Iehova our Righteousnesse Which because it is nothing but a name may seeme to some a matter of no great importance Act. 18.14 The Deputie of Achaia Gallio in the Acts seemeth of that minde If it were some weighty matter I would fit the hearing saith he But if it be a matter of Names I take it not worth the while Heare it who will for I will not And to say the truth if it weare a name of mens giving he said not much amisse Their names are not greatly to be looked after The argument taken from them the Heathen Philosopher confesseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an argument that setteth a good face upon it but no great substance in it The reason whereof is Because with men there be Nominalls and there be Realls Names and things are many times two There is quaedam dicuntur de non insunt There is learning saith the Apostle 1. Tim. 6.20 Esai 32.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsly so called And as learning so many things beside The Churle is named liberall and they worshippfull that have nothing worthy worship in them Apoc. 3.1 Yea it falleth out that some have a name that they live and yet are dead and many things besides quae dicuntur de non insunt in VVhereof we need not seeke farre we have an example heere in the Prophet of King Zedeckia that reigned at the time of this prophecie one that had neither truth nor righteousnesse in him a breaker of his league and Covenaunt a falsifier of his oath and yet his name is Zedekia Ezâ—â— 17.9 GOD'S righteous one or the righteousnesse of GOD. Mens names for the most part are false 2. And when they be true emptie and no great weight in them For what are mens titles but mens breath but a blast of ayre but winde If they be popular titles the wind of a common paire of bellowes If of those of the better sort as the heathen man well said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wind of a gilt or wrought payre of bellowes but both of them winde But the names of GOD'S imposition are not so They ever carry truth in them Iob 32.2 For seeing GOD cannnot away with those that are title-givers as saith Elihu he will give none himself With him is not the division that is with us of Nominalls and Realls of quaedam dicuntur de quaedam insunt in If we be named the Sonnes of GOD 1. Ioh 3 we are so saith Saint Iohn and therefore from his Names a sound and substantiall argument may be drawen as we see the Apostle doth prooving the excellencie of Christ's Nature above the Angells Heb 11.1 from the excellencie of his Name above theirs And as they are free from falshood so are they not empty sounds but have ever some vertue in them Prover 18.10 Psal. 20.8 The Name of GOD saith Salomon is a strong Tower So that when some trust in Chariots and Horses and other some in the Name of GOD they that trust in Chariots and horses they go down they that in that Name stand upright And this not onely in the dangers of this life but there is also in the Name of GOD a saving power for the life to come A power to justifie Yee are iustified in the Name of CHRIST saith Saint Paul A power for remission of sinnes 1. Cor 6. Your sinnes are forgiven you for His Name 's sake saith S. Iohn A power to save 1 Ioh. 2.12 Act. 4.12 In this Name you have Salvation saith Saint Peter And such is the Name heere named Iehova our righteousnesse Our righteousnesse to justifie to forgive us our sinnes to give us salvation Such is this Name and there is not under heaven Act. 4.11 any Name given to men wherein they may be saved beside it In the Ecce or beholding whereof The Division two things present themselves to our view 1. The Name it selfe 2. The Calling him by it The Name in these words Hoc est Nomen The calling in these Quo vocabunt Eum. In either of which two others In the Name these two 1. The parts of it and the reason of them 2. The sense of it In the calling him by it likewise two 1. As it it is our duty so to call him 2. As we have an use or benefit by so calling him The duty and the use I. The NAME Psal. 16.2 TO GOD Himselfe as the Psalmist telleth us all the service we can performe reacheth not The perfection of His Nature is such as it can from us receive nothing But two things of his there are which he hath left to expresse that duty which we ow and beare to himselfe Which two are in one verse set downe by the Prophet David Psal. 138.2 Thou hast magnified 1 Thy Name and 2 Thy Word above all things 1 His Name and 2 His Word His Name for our invocation His Word for our instruction And these two as they are the highest things in GOD'S accompt so are they to be in ours Not the Word onely which carrieth all away in a manner in these daies But His Name also no lesse For in the setting them downe the HOLY GHOST giveth the first place to the Name Our very assembling and comming togither Mat. 18.20 1. Tim. 2.1 is in this Name And then before all things supplications are to be made in this Name And the very hearing of the Word it selfe is that we may call upon His Name How shall they call upon His Name whom they have not heard Rom. 10.14 How shall they heare without a Preacher So that preaching and hearing of the word are both ordeined for the calling on of this Name Which being so high in GOD'S accompt of very civilitie if there were nothing els we are not to be ignorant what His Name is that He is to be called by No man that maketh any yea but common accompt of a partie but he will learne by what name to call him And so requisite doth Salomon hold this Pro. 30.2 as he affirmeth There is little more in that man then in a beast yea there is not the understanding of a Man in him of GOD of Him that stretcheth out the heavens and gathereth the winds in his fist bindeth the waters in a garment establishâ—th all
the ends of the earth not to know what is His Name or what is his Sonne 's Name That his Name is Iehova And His Sonne 's Name Iehova Iustitia nostra This were we bound to get notice of if it were but civilitie or as Salomon reckoneth it even humanitie But that is not all For seeing as the heathen man confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we all either have or may have need of GOD in our necessities of this life but specially in our last need of very necessitie it will stand us in hand to know how to call unto Him There is no Client but will be sure to learne his Advocate 's name nor no patient but will tell his Physition's Nor in a word eny of them of whom we are to have any speciall use but we wil be carefull as to learne his true name that we misse not in it so if he have diverse names and love to be called by any one rather then other to be sure to be perfect in it and ready to salute him by it And such is this Name heere and we therefore not to be to seeke in it seeing not onely Courtesie but very necessitie commendeth it to us Which Name as you see is compounded of three words 1 Iehova 2 Iustitia 3 Nostra all of them necessarie all of them essentiall And they all three concurring as it were three twists Eccles 4.12 they make a threefold chord like that which the Preacher mentioneth that cannot be broken But except it be entire and have all three it loseth the vertue it worketh nothing For sever any one of them from the rest and the other are not of moment A sound but not a name or a name but not Hoc Nomen this Name a Name qualified to save them that call on it Take Iehova from Iustitia nostra and Iustitia nostra is nothing worth And take Iustitia from Iehova and though there be worth in Iehova yet there is not that which we seeke for Yea take nostra from the other two and how excellent soever they be they concerne us not but are against us rather then for us So that togither we must take them or the Name is lost To see this the better it will not be amisse to take it in sunder 1. The â—arts of the Name and to see the ground of every part in order Why 1 Iehova â— Why Iustitia â— Why Iehova Iustitia 4 VVhy Iustitia nostra 5 Both nostra and Iustitia 1. Iehova Touching which word 1. Iehova and the ground why it must be a part of this Name the Prophet David resolveth us Psal â—1 16 Memorabor saith he Iustitiae Tuae solius Because His righteousnesse and onely his righteousnesse is worth the remembring any others beside his is not meet to be mentioned For as for our owne righteousnesse which we have without him Esai telleth us it is but a defiled cloth and Saint Paul â—hat it is but dung Two very homely comparisons but they be the Holy Ghost's owne yet nothing so homely as in the originall where they be so odious as what manner of defiled cloth or what kinde of dung we have not dared to translate Our owne then being no better we are driven to seeke for it elsewhere He shall receive His righteousnesse saith the Prophet Esay 64.6 Phil. 3 8. Pâ—al 24.5 Rom. 5.17 and the gift of righteousnesse saith the Apostle It is then another to be given us and to be received by us which we must seeke for And whither shall we goe for it Iob alone dispatcheth this point Iob 15.15.4.18.25.5 Not to the heavens or starres For they are uncleane in His sight Not to the Saints For in them He found folly Nor to the Angels For neither in them found He eny stedfastnesse Now if none of these will serve we see a necessarie reason why Iehova must be a part of this Name And this is the reason why Ieremie heere expressing more fully the Name given Him before in Esai Immanuel GOD with us instead of the name of GOD in that Name which is El setteth downe by way of explanation this Name heere of Iehova Because that El and the other Names of GOD are communicated to Creatures As the Name of El to Angels for their Names end in it Michael Gabriel c. And the Name of Iah to Saints and their names end in it as Esaiah Ieremiah Zachariah To certifie us therefore that it is neither the righteousnesse of Saints nor Angels that will serve the turne but the righteousnesse of GOD and very GOD he useth that Name which is proper to GOD alone ever reserved to him onely and never imparted by eny occasion to Angel or Saint or eny creature in heaven or earth Iustitia Righteousnesse Why that If we aske in regard of the other benefits which are before remembred Salvation and Peace Why Righteousnesse and not Salvation nor Peace â— Iustitia it is evident Because as in the verse next before the Prophet termeth it Righteousnesse is the Braunch and these two Salvation and Peace are the fruicts growing on it Esai 45.8 So that if this be had both the other are had with it Of Righteousnesse and Salvation Esai saith they growe both togither as it were out of one stalke Esai 32.17 And of Peace that Opus Iustitiae Pax the very worke or proper effect of Righteousnesse is Peace For which cause the Apostle interpreting the name of Melchisedek King of Salem first saith he King of Righteousnesse Heb. 7.2 and after King of Peace Even as on the contrarie parte sinne which is nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitie or unrighteousnesse 1. Ioh. 3.4 as saith Saint Iohn is that roote of bitternesse from whence shooteth forth both perdition of the soule contrarie to Salvation and unquietnesse of the conscience opposite to Peace And both they and all other miseries are as IOB termeth them sparkes of this brand of hell Iob. 5.8 as health and peace and all blessings are the fruicts of this braunch of righteousnesse Psal. 60.11 Now because there is vana salus a vaine salvation as saith David Ierem. 6.14 and a peace falsly so called A peace which is no peace as saith Ieremie To the end therefore that our salvation might be substantiall and our peace uncounterfeit it behooved us to lay a sure ground-worke of them both and to set a true roote of this braunch which is the Name Iehova For such as the roote of this braunch is such will Salvation and Peace the fruicts thereof be If it be man's righteousnesse which is vaine it will be also vana salus hominis vaine and soone at an end and the peace like the world's peace vaine and of no certaintie But if Iehova be our righteousnesse looke how He is so will they be an everlasting salvation a peace which passeth all understanding â— Iehova Iustitia Iehova
nothing 〈…〉 as 〈…〉 after we have done there is a thing 〈…〉 they are Saint Iames his doers But 〈…〉 in the English tongue Actors as in a Play 〈…〉 Wheâ— the Plâ—y â—s done all the Actors doe 〈…〉 there is a gaine a reall thing 〈…〉 〈…〉 saith well Convertere 〈…〉 into a VVorke 〈…〉 a VVorke which i◠〈…〉 Or rather not to change it but â—n Saint Augustine saith Accedat ad â—verâ—â—m unto the word that we beare let there be joyned the Element of the Worke that is some reall elementall deed Et sic fit magnum Sacramentum Pietatis 1. Tim. 3.16 and so shall you have the great Mysterie or Sacrament of Godlinesse For indeed Godlinesse is as a Sacrament hath not onely the mysterie to be knowen but the exercise to be done not the Word to be heard but the Worke also to be performed Or els 1. Tim. 4.7 if it be not a Sacrament it is not true godlinesse Which very Sacrament of godlinesse is there said to be the manifesting of the word in the flesh which it selfe is lively expressed by us when we are doers of the Word as it is well gathered out of our Saviour CHRIST 's speech to them which interrupted him in his Sermon and told him his mother was without Who is my mother saith he These heere Mat. 12.50 that heare and doe my words are my mother They travell of me till I am fashioned in them Hearing they receive the immortall seed of the word Gal 4.9 by a firme purpose of doing they conceive by a longing desire they quicken 1. Pet. 1.23 by an earnest endeavour they travell with it and when the Worke is wrought Verbum Caro factum est they have incarnate the word Therefore to the woman's acclamation Blessed be the wombe that bare thee Ioh. 1.14 true saith CHRIST but that blessing can extend but onely to one and no more Luc. 11.27 I will tell you how you may be blessed too Blessed are they that so incarnate the written word by doing it as the Blessed Virgin gave flesh to the aeternall word by bearing it It is that which Saint Iames meaneth in the next Chapter Cha. 2. Ver. 18. Rom. 20.17 where he saith Ostende mihi fidem Faith commeth by hearing shew me thy faith and thy hearing saith he in the person of an heathen man The Christian faith is Quando creditur quod dicitur the heathen faith Quando fit quod dicitur for so they define it in their Bookes of Offices Ye shall never shew them your faith cum creditur quod dicitur but by that they understand that is their owne faith cum fit quod dicitur by doing the word Enough to shew what is meant by doers of the word And least we excuse our selves by this that all Sermons are not de Theologiâ practicâ entreat not of matters of action and so not to be done By this that hath beene saide of the Sacrament of godlinesse we may easily understand that there is no Article of Faith or Mysterie of Religion at all but is as a key to open and as a hand to lead us to some operative vertue Even those mysticall points being by the Holy Ghost's wisedome so tempered that they minister every one of them somewhat to be doing with somewhat pertaining to the exercise of Godlinesse 1. Tim. 4.7 no lesse then the morall points themselves So that if we would dispose our selves to keepe Saint Iames his Caution I make no question we might well doe it through all At least when the points are plainly practique meere Agends then to make a conscience of doing them and to call our selves to accompt of what we have heard what we have done till as Saint 〈…〉 we 〈…〉 to be doers of the word till as 〈…〉 terme 〈…〉 the ingrafted word have his 〈◊〉 in a worke suitable to the feeâ— or fient it came of And this is th◠〈◊〉 of his Caution II The 〈◊〉 of the câ—â—tion or the Inconâ—â—niâ—nce 1 Deceiuing What if we doe thus what then so doing saith Saint Iames we shall doe wisely and make sure worke in saying that Not doing so we shâ—ll 〈◊〉 be guile our selves For indeed those are the onely hearers tha◠〈◊〉 too The other that are hearers onely as good not heare 〈…〉 all is done doing must doe it That is plainest that Scripture 〈◊〉 thus how it shall goe at last They that have done good shall goe into life everlasting Ioh. 8.29 and they that have done evill goe I need not tell you you know whither well enough This very thing had David sayd long before of the word A good understanding have all they that do therafter Psâ—â— 111.10 And so had our Saviour CHRIST who saith of him that heareth and doeth that he approveth himselfe Mat. 7.24 for a wise builder Which is that and nothing els which S. Iames heere implieth that they make a sound conclusion or true syllogisme As on the other side supposing they doe it not they be foolish builders foolish virgins saith CHRIST Mat. 7.26 Mat. 5.23 saith Saint Iames they fall into a flatt fallacie or Paralogisme are deceived by a peece of the Devill 's sophistrie And the Apostle could not possibly devise to speake more fittly or to give his caution a better edge For these great hearers nothing so much neâ—tles them as to be compted men deceived unwise or overseen Men are deceived for want of knowledge They reckon themselves the onely people as if knowledge should die with them And being men of knowledge consequently freest from error of any men alive They pitie much the blindnesse of the former times but as for them they see light cleerly and are not deceived you may be sure Therefore this seemeth very strange to them and in evill part they must needs take it to be 〈◊〉 for men deceived The more it moveth them the liker it is to worke with them and therefore Saint Iamâ—s the rather chooseth it 〈◊〉 is the course the Holy Ghost still keeps with them For such were in our 〈…〉 the Pharises None such men of knowledge as they They were knowledâ—â— all over In their for-head at their wrists down to the very sâ—inge 〈◊〉 of their garment Notwithstanding upon this very point of 〈◊〉 faciâ—nt our 〈◊〉 Christ leâ—ts not to call them fooles and blind though 〈…〉 â—hemselves to be the onely Fagles of the world Even so were 〈…〉 â—salme when they had heard the Law Sabboth after Sabbâ—th 〈…〉 yeares togither yâ—t saith he it is a people that doth erre in 〈…〉 for all that and thâ—â—gh they have heard so long yet they 〈◊〉 my waies And euen so Saint Paul with some in his time whom though he termes alwaies learning continually hearing still at Sermons yet for all that he saith they never came to the knowledge of the truth Not the true knowledge which consisteth in the practise 2. Tim. 3.7 but a
and 〈◊〉 it in medio not in a corner but bring them forth into the middst and doe it in the view of all In medio Deos judicabit The Order lieth plaine Of the Gods first 2 Then of the Congregâ—â—â—â—◠〈◊〉 them After of GOD 1 His standing and 2 His judging Standdiâ—g 〈◊〉 Deus stat 〈◊〉 heerafter Deus judicabit Iudging 1 even â—he 〈…〉 themselves And 〈…〉 medio that all the world may see it 〈…〉 the whole course of our lives we may have good use of these two But thâ— Psalmist seemeth â—o thinke Not at any time so good as at this â—herefore what ever els slip you my desire is these two may sticke with you and be ever in your minds all the Session long Two they be and short ones and plaine ones they be but two words a peece 1 Deus stat 2 Deus judicabit 1 GOD doth stand and GOD will judge 1 Doth stand for the present 2 And will iudge will take a time to call each party to a reckoning for every thing shall heer passe 1 The taking to heart a true impression there of these two cannot but doe much good keepe all in true measure time and tune 2 The ignorantibus or non recordantibus of it as it is at the fourth Verse like enough to put all out of course while men runn on and carry things away before them as if there were no judicare in the Creed as it they should never come to accompt againe It hath been thought there needeth no more to make a good Parliament but the due recording of this Verse It will serve as a wrest to tune and to set all right To set GOD 1 First standing and then 2 judging before our eyes But specially standing For if we shall regard Him well when He stands we shall never need to feare Him when He judges and then I shall never need to trouble you with that part The regard then of GOD 's standing to be our onely care for the present and we to comÌ„end it to your care and so to conclude OF the Godds first And first on our parts that be men After The two parties The Godds of the Congregation on theirs that be the Godds a The duety of inferiors to the Godds On our parts When we read and weigh well with our selves this high terme and title of Godds given to them that are in authoritie we learn To hold them for Godds to owe and to bear all reverend regard to their Places and Persons And above all highly to magnifie such Assemblies as this So taught by the Prophet heere who once and twise over and over againe so stileth them their persons themselves Deos their Assembly Synagogam Deorum In the Congregation they are so Out of it Ver. 6. they are so Add to these two a third yet more authenticall and it is in this Psalme too The Prophet speaketh heer GOD himselfe there Ego dixi Dij estis This saith our SAVIOVR Io. 10.35 is sermo Dei The other two may seeme to dropp out of the Prophet's penn but this came from GOD 's owne mouth the more say I to be regarded And this is not Old Testament as say our Anabaptists Our blessed Saviour in the New comments upon these words the best Commenter that ever was and 〈…〉 One we 〈…〉 Psalmâ— He tells us it is a 〈…〉 scriptum est in 〈…〉 it the â—orce of a Law 〈◊〉 10.34 〈◊〉 10.25 Th◠〈◊〉 that it is a binding 〈…〉 binding that Non potest solvi they be 〈◊〉 own words it cannoâ—â—e 〈◊〉 Was not by him nor can by any 〈◊〉 And so i◠〈…〉 still 1. Pet. 2.18 These them 〈…〉 and Deos are not S. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swelling words 〈…〉 This is not to give titles but of GOD'S own giving No◠〈◊〉 say one syllable more then GOD hath sayd before us 〈…〉 must be that GOD hath said who never gives titulum sine Re. 〈…〉 by him intituled and so they are Yet not to hold all the Godds aequall 〈◊〉 I take it my duety not to keepe from you that all that are 〈◊〉 heere under Dij Deâ—rum and Deos are not all Godds alike No in this God-head Some are before or after other Some are greater and lesser then another There are some higher then other saith Salomon Eccles. â— 12 And there are others yet higher then they Rom. 13.2 1. Pet. 2.13 For the Powers that are are by GOD both ordeined and set in order saith Saint Paul So in order saith Saint Peter as there is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he saith is the King by name supereminent above the rest and the rest ab eo missi have their mission and commission from him Many Superiors but one Sovereigne Ego dixi was said to all but not to all at once To some one before the rest even to David to whom before the writing of this Psalme 1. Sam. 23.3 God saith he even the streâ—gth of Israel spake to me and sayd Thou shalt beare rule over men Nor did all the sonnes of the most High as they are after called at the sixt Verse come into the world at one time There was Primogenitus inter fratres Of whose primogeniture or birtâ—right this was a part Gen. 27.29 Be Thou Lord over thy brethren and let thy mothers sonnes bow unto thee And take even the word Synagoga Never was there Synagogue heard of but there was an Archisynagogâ—s a Ruler of it Nazianzen speaking of Magistrates as of the images of GOD and sorting them compareth the highest to a picture drawen cleane through down to the feete The middle sort to halfe pictures drawen but to the girdle The 〈◊〉 to those same Idytha no further but to the neck and sholders But all in some degree carry the image of GOD as all have the honour to be called by His Name This for our parts Now for theirs the Godds b The duety of the Goâ—ds To be as they be called Godds 〈◊〉 Heb. 1.4 2. Pet. 3.11 What inferr we of this Nothing but that what they are they would be having obteined so excellent Name they would be even what their name bodeth They that weare GOD'S name hold GOD'S place represent His person 〈…〉 persons ought they to be Chosse persons they would be taken as the faâ—â— from the sacrifice having more sparks 〈…〉 a larger portion of the spirit of GOD more lively 〈…〉 was made 〈◊〉 1.26 then the rest If 〈…〉 〈◊〉 1â— 11 as 〈…〉 be said in the Lycaonian tongue 〈…〉 â—o us in th◠〈…〉 men 〈◊〉 they that are styled somwhat more then men they would be as like come as neer rem nominis the truth of that they are named as humane frailty will permitt But have they beene ever so I cannot say it Yet have they not â—lwaies beene such Assemblies there have beene a Iud 9.4 Abimelech had one and b 1. Reg. 12.8 Roboam
not cannot be excluded To endure Him that is not it The point is how we stand affected to His standing Whither we be willing with it whither it be the desire of our hearts that he should and the joy that he doth stand and will stand there Put case he stood not VVould we earnestly intreat him to vouchsafe us His presence to take up his standing among us If He made as if He would be gone as Luc. 24.29 would we be instant with Mane nobiscum Domine Stay with us still good Lord MOSES said If Thou go not with us carry us not hence would we say If thou Lord stay not with us Exod. 33.15 what do we here If GOD be gone migremus hinc let us be gone too And never hope for good of that Assembly where He is not Now fourthly if we be willing and glad 4 To procure the means that God may be willing to stand if we take comfort in His standing hereby shall we be tried if we use all meanes as will procure Him to stay in our Assembly the more willinglâ— as will make his standing pleasant and not grow tedious to Him And such things there are Those be foure And these they are One speciall thing that gives him content 1 To be of one minde is a Place where there is Concord and Vnitie a Psal. 76.2 At Salem that is where peace is In pace factus est locus Ejus So read the Fathers there is His Tabernacle And that Tabernacle is the Tabernacle of the Congregation His feet and our feet and both stand willingly in the gates there The reason b Psal 122.3 For it is at unitie within it selfe There loves he to stand and there His Spirit where c Act 2. â— they were all with one accord in one place d Psal. 68.6 Qui facit unanimes habitare in domo if he 〈…〉 that are in 〈…〉 if brethren to dwell togither in 〈…〉 how pleasing 〈…〉 to Him 〈…〉 It passes Aaron's 〈…〉 is nothing â—o the the delight of it 〈…〉 deed if we considâ—r 〈◊〉 well it is the vertue this of 〈…〉 that is most proper â—ay essâ—â—â—iall then to a Congregation withoâ—◠〈◊〉 gregation it 〈…〉 no Congregation The Con is gone a 〈◊〉 rather â—noâ—gh â—o make Him to be gone that For if there a Heb. 1â— 15 spring vp a 〈…〉 If the b 〈◊〉 9.23 evill spirit get in that was sent vpon Abiâ—â—lech and the men of Sichem c 〈◊〉 5 1â—.16 If the divisions of Reuben do make great thoughts 〈…〉 there God stands vpon thornes But where d 〈◊〉 â—â— 14 the hearts of 〈◊〉 â—â—â—gregation are bowed as the heart of one man there stands God and 〈…〉 delights to stand To use no cunning but plaiâ—dealing Psal. 51.6 â—nother He takes pleasure to stand among them that are good and 〈◊〉 of heart Where He finds truth in the inward parts Where without art or artificiall glosing or cunning carrying of things vnder hand men go plainly to worke everie one in the sinceritie and singlenesse of an honest vpright meaning And the more plainesse ever the more pleasure God takes there to stand Truth as it is the mightiest so is it the wisest thing when all is done They that love it not but to cover and color and carrie all by cunning Psal. 15.1 they shall never stand in God's Tabernacle Neither they in his nor he in theirs To looke to Idipsum One more There is a word and it is a great word in this Booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In idipsum that is to looke to the thing it selfe the verie point the principall matter of all to haue our eye on that and not of it vpon alia omnia any thing but it So say I againe upon the thing it selfe not vpon some persons or personall respects Neither to by-matters Nor to personall respects God accepts no person nor loves them that do The verie first thing that in the verie next Verse he finds fault with and charges them with is this when men are for or against a thing be it what it will be and neither for it selfe but onely because it proceeds from such or such persons Neither of these is in medio Idipsum that is the center that the middle That place is God's place To go to the point drive all to that as also to go to the matter reall without declining from it this way or that to the right hand or to the left for any personall regard To do thâ—◠〈◊〉 do cheerefully And last of all that which pleaseth him best of all And that is where He finds 〈…〉 willing mind his heart is vpon such And where his heart is ever his feet stand at ease Calcat rosas he treads vpon roses there In the Song of 〈◊〉 it is thought there is sett downe a patterne of the Vertues or 〈◊〉 of 〈◊〉 Assembly In that Song there are two Halleluja's two Benediciâ—â—'s for it 〈◊〉 at the verie beginning Halleluja Praise the 〈…〉 for the 〈◊〉 that camâ— of Iud. â— 2 and offered themselves so willingly 〈…〉 verse afâ—â—r My heart is upon the Governors 〈…〉 that offered 〈…〉 the 〈…〉 willingly Halleluja Praise the Lord. 〈…〉 Halleâ—â—â—◠〈◊〉 the people Blessed be God for both Then have you againe after those two verses togither In the one Meroz cursed for their back wardnesse And Iael for her forwardnesse Iud. 5.23.24 blessed and blessed againe For this indeed is the marrow of the Sacrifice the fatt of the offering and without this all is poore and leane b And redily This is sure GOD loves not to dwell in Mesech that is interpreted * Psal. 120.5 Mat. 25.21 prolongatus est And His Sonne calling one Serve nequam piger shewes He loves piger as evill as he does nequam And His Spirit cannot skill of these same tarda molimina In a word none of them to be wearied with standing I know not how long And see The very next word of all the next that followes these immediatly is How long So he beginns His complaint the first word of the next Verse which shewes he loves it not Not that he can be weary It is an infirmitie that and so is griefe and so is repentance and they cannot fall into GOD They are attributed to him though And GOD is said as to a Gen. 6.6 repent and b Eph. 4 30. to be grieved so to be stark c Ier. 6.11 wearie In no other sense but this That if he be not wearie no thankes to us For if it were possible if the divine Nature were or could be subject to it if GOD could be weary if his feet were not of brasse Apoc. 1.5 we would put him to it we do even what in us lieth to tire him out right to make him crie vsque quo How long But 1 where there is accord without Reuben's divisions 2
made to him to take them he refused them utterly If it please you to give me leave I will make his answer for him Nolo Episcopari quia nolo alienare I will not be made a Bishop because I will not alienate Bishop's lands After this by some perswasion he accepted of Chichester yet with some feare of the burden and after that of Elie and last of this of Winchester whence GOD hath translated him to heaven in which he freed himselfe and his Successor of a pension of foure hundred pound Per annum which many of his Predecessors had paid He was Almoner Deane of the Chappell and a Privy Connsaylor to King IAMES and King CHARLES In which he spake and medled little in Civill and temporall affaires being out of his profession and element but in causes that any way concerned the Church and his Calling he spake fully and home to the purpose that he made all know that he understood and could speake when it concerned him as by those few speeches which are preserved you may judge ex ungue leonem a wise man by his words and deeds And herein he was like the Arke of GOD all places where it rested were blessed by the presence of GOD in it so whersoever he came and lived they all tasted and were bettered by his providence and goodnesse Saint Giles was reduced to him by a Rate toward the better maintenance of the place and the house repaired He found nothing in the Treasury in Pembroke Hall he left in it in ready money a thousand pound Being Prebend Residentiary in Pauls he built the House in Creed-lane belonging to his Prebend and recovered it to the Church He repayred the Deane's lodging in Westminster When he came to Chichester he repayred the Palace there and the house in Aldingbourne At Elye he spent in Reparation of Elye-house in Holborne of Ely-Palace at Downham and Wisbich Castle two thousand pound At Winchester-house at Farneham at Waltham and Wolvesey likewise two thousand pound It seemes plainely he loved the Churches in which he was promoted and lived better then he did his money or his owne gaine For if we consider these expenses in his Episcopall Houses and his most magnificent enterteynement of his most gracious Soveraigne King IAMES at Farneham wherein in three dayes he spent three thousand pound as great and bountifull enterteynement as ever King IAMES received at a Subject's hand besides he refused to make some Leases in his last yeares which might have been very beneficiall to him for the good of his Successor his reason was Many are too ready to spoile Bishopricks and few enough to uphold them Add to these the many Almes he gave in his life and now at his death and we shall see he was free from all avarice and love of money In him is true that word of Saint Iohn Nolite diligere mundum he doth not say Nolite habere but Nolite diligere Love not the world he doth not say have not possesse not the world or goods of the world but love them not He had them but he loved them not Vt dispensator ut Erogator he had them but as a Steward to dispose and expend them to procure an everlasting Tabernacle in the highest heavens He medled little with them but left the taking of his accounts from his Officers to his Brothers and when he began his Will at Waltham an yeare before his death he understood not his owne estate nay till about six weekes before his death when his Accounts were delivered up and perfected he did not fully know his owne estate and therefore in his first draught of his Will he gave but little to his kindred doubting he might give away more then he had and therefore in a Codicill annexed to his Will he doubled all his legacies to them and made every hundred to be two hundred and every two hundred to be foure hundred And yet notwithstanding this increase he gave more to the maintenance of learning and the poore then to his kindred His charitie and love of GOD and the poore was greater in him then Naturall affection and yet he forgott not his naturall affection to them It was said of him that in his time was held to be Deliciae hominum Titus Abstinuit alieno ut si quis unquam If ever any man absteined from that which was not his owne he was the man This is as true of this most Reverend Prelate he never tooke any mans goods or right from him Give me leave to add a little more of him Distribuit sua ut si quis unquam If ever any studied to disperse and distribute his own either to kindred or to the poore surely this is the Man Neither did he stay to doe good and distribute till his death that is then gave his goods to the poore when he could keepe them no longer The first place he lived on was Saint Giles there I speake my knowledge I doe not say he began sure I am he continued his charity his certaine Almes there was ten pound per annum which was paid quarterly by aequall portions and twelve pence every Sunday he came to Church and five shillings at every Communion and for many yeares since he left that Cure he sent five pound about Christ-masse besides the number of gownes given to the poore of that Parish when he was Almoner And I have reason to presume the like of those other parishes mentioned in his Will to which he also gave Legacies to Saint Giles a hundred pound where he had been Vicar To Alhallowes Barking where he was borne twentie pound To Saint Martins Ludgate where he dwelt five pound To Saint Andrewes in Holborne where Ely house stands ten pound And to this Parish of Saint Saviours in Southwarke where he dyed twentie pound which Parishes he hath remembred for his Almes to the poore when the land shall be purchased for the reliefe and use of the poore When he came to Oxford attending King IAMES in the end of his progresse his custome was to send fiftie pound to be distributed among poore Scholars And the like he did at Cambridge in his Iourney to Ely And lest his left hand should know what his right hand did he sent great Almes to many poore places under other mens names and he stayed not till the poore sought him for he first sought them as his servants imployed in that service can witnesse as appeared at Farneham at Waltham and Winchester And in the last yeare of great Sicknesse he gave in this Parish of Saint Saviours an hundred Marks Besides since the yeare one thousand six hundred and twentie as I have my information from him that kept his bookes of Accounts and delivered him the money he gave in private Almes to the summe of one thousand three hundred and fortie pound The totall of his pious and charitable workes mentioned in his Will amounts to the Summe of six thousand three hundred twentie
meane to do well That things well done shal be evill taken and often good actions have no good constructions and that received with the left hand that is reached with the right For this her act that was well done if CHRIST knew what it was to do well Yet we see it is disdeigned grudged at and she molested for it all three are in my Text. Whence we learne Be a thing done to never so good purpose yet some Iudas will mutter and maligne and come forth with his Vtquid Some Iudas will cast his dead fly into Mary Magdalen's box of ointment No one creature had so good experience of this as this poor woman had Three speciall vertues of hers the Gospells record and in every one of the three she was repined at 1. When in the bitternesse of her soule she shewed her repentance with teares Simon the Pharisee did what he could to disgrace her Luc. 7. 2. Luâ— 7 â— 9. When in a hungry desire to receive comfort by the word of grace she shewed her devotion in sitting at CHRIST 's feet Martha her owne sister mad complaint of her Luâ— 10 40. 3. And now heer againe the third time when in an honest regard of her duty sâ—e sheweth her thankefullnesse for comfort received CHRIST 's owne Disciples both â—â—udge and speake against her So that if she washeth His feet with teareâ— it content not If she anâ—oint His head with balme it is matter of mis-like If she sit sâ—ilâ— and say nothing it is all one Still Marie is found fault with ever her doingâ— stand aâ—ry This is the lott and portion of all those that will follow their stâ—pps Not onely we of private estate but even great Personages As Nehemias by Geshem Neâ— 6.6 to bring detriment to the state by favouring the Churches case Even Princes David by Shâ—mei to be a bloody Persecutor when if in any thing he offended it was 2. Sam. 16. â— in too much lenitie Even CHRIST Himselfe the SONNE of GOD who neither couâ—d have His feet but Simoâ— the Pharisâ—e nor His head anâ—â—inted but Iudâ—â— His Apostle maligne and speake against it So that not onely Râ—gium est as the Heathen said bene cum fâ—ceris audire malâ— to have evill speech for good deeds but Divinum Io. 1â— 32 a heavenly tâ—ing as CHRIST saith de â—oâ—o opere lapidâ—â—i This is their lott And it serveth us to two purposes 1. For judgement to see thiâ—â—vill disâ—ase unâ—er the Sunne The evill aspect which the world lookes with on Marie Magdâ—leâ— Whereâ—y many times that which is commended in heaven is condemned in earth and Iuda's bagg câ—rrieth away even from CHRIST ' s. Whâ—reby many times all good is said of them by whom little good is done and some mens flagitiâ— which the heathen storie lamenteth in Drusus shall find more favour and be bâ—tter rewarded then Drusu's optimè cogiâ—ata the good counsell and course of many a better man Such is the deceitâ—ullâ—â—sse of the sonnes of men upon the weights 〈◊〉 62 1â— It serveth us I sâ—y to sâ—e and to sorrow at and to say with Augustine Vae tibi miser bonus odâ—r ocâ—idit te Miserable man that thou art hoâ— art thou choked with so good a sent To â—orrow it and to prepare our selves to it and resolve that though we do well yet we shâ—l be evill sâ—oken of Tâ—at firâ—t and second this for practise That though we be evill spoken of 2. Yet to be done yet â—ot to be dismaied or troubled with this hard measure but to goe on and doe as â—arie Maâ—dalâ—n did not once or twice but three severall times one after another Neither to hold our hand or shutt our box nor spare our ointment if things well dâ—ne be evill taken To looke not to Iudas on earth who disliketh but to Christ in heâ—ven who approveth it and in all three cases made answer â—or Marie Magdalen agâ—inst Martha Simon and Iudas and all her accusers To know that that which in Iuâ—a's divinitie is perditio in Christ's divinitie is bonum opus In regard therefore of our owne duty 2. Cor. 11.12 to be resolute with the Apostle Quod facio hoc faciam What I doe that will I doe In respect of misconstruction with them Mihi pro minimo est 1. Cor 4.3 2. Cor. 6.8 because we may truly say and in the sight of GOD Sicut deceptores veraces As deceivers yet true Or with Marie Magdalen as wasters yet well-doers Assuring our selves that it is well done and shall be both commended in earth and rewarded in heaven On earth For posteritie shall better like of the shedding then of the sale of this ointment In heaven for the day will come qui malè judicata rejudicabit when all perverse judgements shall have judgement against them and Marie Magdalen shall looke cheerefully on Him on whom she bestowed it and Iudas rufully behold Him from whom he sold it This is Marie Magdalen's part as CHRIST telleth that howsoever Marie Magdalen be in Simon 's house or in a corner found fault with amends shall be made her Verse 9. and as wide as the world is and as farr as the Gospell shall sound she shall be well spoken of Yea when the great and glorious acts of many Monarchs shall be buried in silence this poore box of Nardus shall be matter of praise and never die And contrarie howsoever Iuda's motion may finde favour and applause in the present yet Posterity shall dislike and discommend it And he be no lesse infamous and hatefull then Marie famous and well spoken of in all ages to the end of the world This is her portion from CHRIST her soule refreshed with the sweete ioyes of heaven and her name as Nardus throughout all generations This is his lott from the LORD A name odious and lothsome to all that heare it and his portion with hypocrites in the lake of fire and brimstone Maâ—t 24.51 From which c. To which c. A SERMON Preached before QVEENE ELIZABETH AT HAMPTON Court on Wednesday being the VI. of March A. D. MDXCIIII LVKE CHAP. XVII VER XXXII Memores estote Vxoris LOT Remember LOT 's Wife A Part of the Chapter read this Morning by order of the Church for II. Lesson THe words are few and the sentence short no one in Scripture so short But it fareth with Sentences as with coynes In coines they that in smallest compasse conteine greatest value are best esteemed and in sentences those that in fewest words comprise most matter are most praised Which as of all sentences it is true so specially of those that are marked with Memento In them the shorter the better the better and the better caried away and the better kept and the better called for when we need it And such is this heere of rich contents and with all exceeding compendious So that we must needs be without all excuse it being
but three words and but five syllables if we doe not remember it The Sentence is our SAVIOVR 's uttered by Him upon this occasion Before in Vâ—rse 18. He had saiâ— that the dayes of the Sonne of man should be as the dayes 〈◊〉 LOT in two respects 1 In respect of the sodeinesse of the destruction that should come â— and in respect of the securitie of the people on whom it should come For the Sodomites laughed at it and Lot's wife it should seeme but slightly regarded it Being then in Lot's storie verie fitly and by good consequence out of that storie He leaveth us a Memento before He leaveth it There are in Lot's storie two very notable monuments of GOD 's judgement 1 The Lake of Sodome 2 and LOT 's Wive's Piller The one the punishment of resolute sinne the other of faint vertue For the Sodomites are an example of impenitent wilfull Sinners and Lot's wife of imperseverant and relapsing righteous persons Both these are in it but CHRIST of both these taketh the latter onely For two sorts of men there are for which these two Items are to be fitted 1 To those in state of Sinne that are wrong the Lake of Sodome 2 To those in state of Grace that are well if so they can keepe them Lot's wive's Piller To the first in state of Sinne Deut. 32.32 Moses propoundeth the Vine of Sodome and grapes of Gomorra quae contacta cinerescunt that if ye but touch them turne to ashes To the other in state of grace Ier. 8.4 CHRIST heere Lot's wive's Piller To the one Ieremie crieth Qui cecidit adjiciat ut resurgat To the other Saint Paul Qui stat videat ne cadat Agar that is departed from Abraham's house 1. Cor. 10.12 Gen. 21.18 with her face toward Aegypt the Angel calleth to returne and not to persevere Lot's wife that is gone out of Sodome and in the right way to ZOAR Gen. 19.17 the Angell willeth to persevere and not to returne So that to them this Memento is by CHRIST directed that being departed from the errors of VR are gone out from the Sinnes of Sodome are entred into the profession of the truth or into the course of a vertuous life So that if we lay it to our selves we shall lay it aright that Lot's Wife be our example and that we sprinkle our selves with the salt of her Piller ne putescamus that we turne not againe to folly or fall away from our owne stedfastnesse And if it be meant to us needfull it is that we receive it A point no doubt of important consideration and necessitie as well for Religion to call on as for our Nature to heare of First for Religion her glorie it is no lesse to be hable to shew antiquos Discipulos old Professors as Mnason was then daily to convert and make new Proselytes And therefore with CHRIST we must not ever be dealing with Venite ad me but sometimes too with Manete in me Matt. 11.28 Iohn 15.4 That hath his place Not ever with stimuli goades to incite men to but otherwhile with Clavi neyles to fasten them in For as Nature hath thought requisite as well the Brests to bring up as the Womb to bring forth And Philosophie holdeth tueri of no lesse regard then quaerere And with the Lawyers Habendum is not the onely thing but Tenendum needfull too And the Physitian as carefull of the regiment and fearefull of the recidivation as of the dâ—sâ—ase and cure So Divinitie is respective to both both to lay the groundworke surely Ne corruat that it shake not with Esay's Nisi credideritis Esay 7.9 and to roofe it carefully Ne perpluat that it rain not through and rott the principalls Rom. 11 2â— with Paul's Si permaâ—seris alioquin excidéris tu Needfull then for Religion to call on this vertue and as for Religion to call on so for our Nature to be called on Wherein as there is tenellum quid a tender part not hable to endure the crosse for which we need the vertue of Patience So is there also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flitting humor not hable to endure the taediousnesse of any thing long for which we no lesse need the vertue of Perseverance The Prophet in the 78. Psal. 78.57 Psal. saith our Nature is as a Bow which when it is bent to his full except it be followed hard till it be sure and fast starts back againe and is as farr of as ever it was The Apostle compareth it to flâ—sh as it is which will sine sale putescere Rom. 7.1 and if it be not corned of it selfe bring forth corruption And to help this our evill inclination forward there be in all Ages dangerous examples to draw us on The Isâ—aëlites after they had passed the red Sea and all the perills of the desert were now come even to the borders of Canaan Exod. 16.3 Num. 11.18.14.4 even there say Benè nobis erat in Aegypto we were better in Aegypt Let us make a Captaine and returne thither The Romanes in the New at the first so glorious Professors that Saint Paul saith All the world spake of their faith After Rom. 1.8 when trouble arose and Saint Paul was called coram of the same Romanes he saith 3. Tim. 4.16 Nemo mihi adfuit sed omnes deseruerunt None stood by me All shrunke away And in these dangerous dayes of ours The falling away quite of diverse and some such Matt 26.33 as haâ—e said of themselves with Peter Etsi omnes non ego and others have sayd of them Etsi omnes non ille The declining of others which as Daniels image decay by degrees Dan. 2.32 from a head of fine Gold fall to a silver brest and from thence to loines of brasse and thence to Leggs of iron and last to feete of clay The wavering and amaze of others that stand in the Plaine with Lot's wife looking about and cannot tell whither to go forward to little Zoar or back againe to the ease of Sodom shew plainly that Lot's wife is forgotten and this is a needfull Memento Remember Lot's wife If then it be ours and so neerly concerne us let us see quantum valent hae quinque Syllabae 1. First CHRIST sending our memorie to a storie past The Division of the use of remembring stories in generall 2. Secondly Of this particular of Lot's wife and the Points to be remembred in it 3 Thirdly How to apply those points that as Saint Augustine saith Condiant nos Sal Statuae sit nobis condimentum vitae that the Salt of this Piller may be the Season of our lives THe Prophet Esai doth call us that stand in this place the Lord's Remembrancers I. The 〈…〉 Esay â—2 6 As to GOD for the People by the office of Prayers So from GOD to the People by the office of Preaching In which office of Preaching we are