that He had made And it was a conveniencie that He should and it was an inducement that He would vndertake the businesse and go through with it 2. What Christ is to us All this He is in Himselfe Yet not so but in all His splendor and glorie He mindeth us And that so as He is desirous to bring us to the ioynt partaking of His inheritance as Sonne of His glorie as the Brightnesse yea of the very Divine nature as the Character of His Substance The ground whereof is laid in quem fecit haeredem whom He made heire and that was as man For per quem fecit we said is GOD Quem fecit is man 1 He is made Heire Made him heire Heires are either borne or made So borne by nature or so made by purchase He was His Sonne and His onely Sonne and so borne His heire He was borne and yet He would be made There is a mysterie in this we are to looke to it It will fall out to concerne us Heire borne He was and so claimeth all as His inheritance by due of birth-right But it is further heer said He was made what meanes this Quem fecit Nay quem genuit That is true But quem fecit is true likewise Fecit haeredem qui prius fuit haeres So borne and so made too Haeres natus and haeres factus So commeth He to a double right two titles How so He needed but one He would have two To what end Not for Himselfe for Himselfe one was enough Beliâ—e His meaning was to have two that He might set over one to some body els There is the point He was borne Heire for Himselfe but made heire for us Haeres natus that serveth Him that He reteines to Himselfe Haeres factus that He disposeth of to us By this we hold euen by Quem fecit that is our tenure and best hope He is and ever was in the bosome of His Father as haeres natus He now is but on our behalfe and to our behoofe at the right hand of His Father as Haeres factus And now followeth He purged our sinnes â— He purgeth our sinnes For He could not bring us to sit with Him in His throne thus purchased being so spotted and foule as we were by meanes of the pollution of our sinnes He was then to purge and make cleane our Nature first that He might exalt it to partake His purchase being so clensed Where first our case is set downe wherein He found us and wherein we are without Him A sinners case how gloriously soever he or she glister in the eyes of men being in GODS eyes as the case of a foule diseased person And we thereby taught so to conceive of sinnes as of foule Spots without or of such humours within as go from us 2 Cor. 7.1 by purging Inquinamenta carnis Spiritus as Saint Paul termes them right defiling both flesh and Spirit which vnlesse they be purged there is no entring into the heavenly Ierusalem where the throne is into which nihil inquinatum Apoc. 21.27 no polluted thing shall ever enter Exalt us He could not being in that plight for love or pitie therefore purge us He would And heer now is the topp or highest point of elevation in this Text. Who being the Brightnesse or though He were the Brightnesse that is a Partie so excellent in Nature Glorie Person and Power Nature as Sonne Glorie as Brightnesse Person as Character Power as maker and supporter of all who though He were all this did not abhorre to come and visit us being in that foule and wretched case This will teach us Psal 84. Luk. â— 78 Domine quid est homo what is man that Thou shouldest visit him Visit him not as the day-spring from an high doth the earth but visit him as if a great Prince should go into an Hospitall to visit and looke on a lothsome diseased creature 2 And not onely visit him but not refuse the base office to looke to his purging from that his vncleannesse 3 And thirdly not cause it to be done by another but to come and do it in Semetipso by his owne selfe in person 4 And fourthly in doing not to stand by and prescribe but Himselfe to minister and make the medicine 5. And fiftly to make it Himselfe and make it of Himselfe in semetipso and de semetipso to make the medicine and be the medicine 6. And how or of what Spots will out with water Some will not with any thing but with blood Without shedding of blood there is no taking away Sinne as Chap. IX v. 22. And not every blood will serve but it must be lambs blood And a lambe 1. Pet. 1.19 without spot And not every lamb neither but the Lamb of GOD or to speake plainely a Lamb that is GOD His blood and nothing els will serve to do this Ioh. 1.29 7. And seventhly not any blood of His not of a veine one may live still for all that but His best most pretious His heart blood which bringeth certaine death with it With that blood He was to make the medicine Dy He must and His side be opened that there might issue both the water and the blood that was to be the Ingredients of it By Himself His own selfe and by Himselfe slaine by His death and by His blood-shedding and by no other meanes Quis audivit talia The Physitian slaine and of his flesh and blood a receipt made that the patient might recover And now we may be at our choise whither we will conceive of sinne as of some outward soile in the soule And then the purging of it to be per viam balnei needs a bath with some cleansing ingredients as the Prophet speakes of the herb Borith Ier. 2.22 And this way purged He us made a bath of the water that came out of His side to that end opened Zach. 11.1 that from thence might flow a fountaine for sinne and for vncleannesse Zach. 11 1. Water and mixed with His blood as forcible to take out the steines of the soule as any herb Borith in the world to take away the soile of the skinne Or whither we will conceive of sinne as of some inward pestilent humour in the soule and conscience casting us into perill of mortall or rather immortall death Then the purging of us to be by way of some Electuarie or Potion And so He purgeth our sinnes too To that end He hath made an Electuarie of His owne bodie Take Mat 26.26.27 eate it and tempered a cup with His owne blood Drink ye all of it which by the operation of His eternall Spirit in it Heb. 9.14 is able effectually to purge the conscience from dead works or actuall sinnes and from the deadly effect of them No balsame or medicine in the world like it The Summe of all is There be two defiling sinnes and two waies He purgeth
Ezek. 18.20 falsifie the truth that may not be And then steppes up Righteousnesse and seconds her Righteousnesse seconding her Psal. 145.17 that GOD as He is true in His word so is He righteous in all His workes So to reddere suum cuique to render each his owne to every one that is his due and so to the sinner stipendium peccati the wages of sinne that is death God forbid Rom. 6.23 the Iudge of the world should iudge unjustly that were as before to make Truth false so heere to do Right wrong Nay it went further and they made it their owne cases What shall become of me said Righteousnesse What use of Iustice if GOD will doe no justice if He spare sinners And what use of me sayth Mercie if He spare them not Hard hold there was inasmuch as Perij nisi homo moriatur sayd Righteousnesse I dye if he dye not And Perij nisi Misecicordiam consequatur sayd Mercie if he dye I dye too To this it came and in those termes brake up the meeting and away they went one from the other Truth went into exile as a stranger upon earth The first meeting broken up Terras Astraea reliquit she confined her selfe in Heaven where so aliened she was as she would not so much as looke downe hither upon us Mercie she staid below still ubi enim Misericordia esset sayth Hugo well si cum misero non esset Where should Mercie be if with miserie she should not be As for Peace she went betweene both to see if she could make them meet againe in better termes For without such a meeting no good to be done for us For meet they must and that in other termes or it will goe wrong with us Our Salvation lies a bleeding all this while The Plea hangs and we stand as the prisoner at the barre and know not what shall become of us For though two be for us there are two against us as strong and more stiffe then they So that much depends upon this second Meeting upon the composing or taking up this difference For these must be at peace betweene themselves before they at peace with us or we with GOD. And this is sure we shall never meet in heaven if they meet no more And many meanes were made for this meeting many times but it would not be Where stayed it It was not long of Mercie she would be easily entreated to give a new meeting no question of her Oft did she looke up to heaven but Righteousnesse would not looke downe Not look not that Small hope she would be got to meet that would not look that way-ward Indeed all the question is of her It is Truth and she that holds of but specially She. Vpon the Birth you see heer is no mention of any in particular but of Her as much to say as the rest might be dealt with she only it was that stood out And yet she must be got to meet or els no meeting No meeting till Iustice satisfied All the hope is that she doth not refuse simply never to meet more but stands vpon satisfaction Els Righteousnesse should not be righteous Being satisfied then she will remaining vnsatisfied so she will not meet All stands then on her satisfying how to devise to give her satisfaction to her mind that so she may be content once more not to meet and argue as yer-while but to meet and kisse meet in a ioynt concurrence to save us and set us free And indeed Hoc opus there lies all how to set a song of these foure parts in good harmonie how to make these meet at a love-day how to satisfie Iustice upon whom all the stay is Not in any but the Christian Religion And this say I no Religion in the world doth or can doe but the Christian. No Queer sing this Psalme but ours None make Iustice meet but it Consequently None quiet the conscience soundly but it Consequently no Religion but it Withall religions els at odds they be and so as they are faigne to leave them so For meanes in the world have they none how to make them meet Not hable for their lives to tender Iustice a Satisfaction that will make her come in The words next before are that glorie may dwell in our land Verse 9. This glorie doth dwell in our land indeed And great cause have we all highly to blesse GOD Psal. 16.6 that hath made our lott to fall in so faire a ground That we were not borne to enherit a lie that we were borne to keepe this Feast of this Meeting For bid any of them all but shew you the way how to satisfie Iustice soundly and to make her come to this meeting how GODS Word may be true and His worke just and the Sinner find mercie and be saved for all that They cannot The Christian onely can doe it and none els All beside for lack of this passe by the wounded man and let him lie still and bleed to death Luk. 10.31.32 Bid the Turke All he can say is Mahomets prayer shall be upon you Mahomets prayer what is that Say he were that he was not a just man a true Prophet What can his prayers doe but move Mercie But GODS Iustice how is that answered Who shall satisfie that Not prayers Iustice is not moved with them heares them not goes on to sentence for all them He can goe no further he cannot make justice meet Bid the Heathen he sayes better yet then the Turke They saw that without shedding of blood there was no satisfying Iustice Heb 9.22 and so no remission of sinne To satisfie her sacrifices they had of beasts But it is impossible as the Apostle well notes that the blood of bulls or goats should satisfie for our sinnes Heb. 10.4 A man Sinne and a beast dye Iustice will none of that What then will ye goe as farr as some did the fruit of my body for the sinne of my soule Mic. 6.7 Nor that neither For if it were the first borne the first borne was borne in Sinne and Sinne for Sinne can never satisfie This Meeting will not be there Bid the Iew he can but tell you of his Lamb neither And while time was that was not amisse while it stood in reference to Saint Iohn Baptists Lamb Ioh 1.29 the LAMB of GOD this day yeaned as having the operation the working in the vertue of that That being now past there is no more in the Iewe's then in the Gentiles sacrifice Beasts both both short of satisfying So for all that these can doe or say no meeting will there be had Onely the Christian Religion that shewes the true way There is One there thus speaketh to Iustice Sacrifice and sinne-offerings thou wouldest not have then said I Lo I come He of whom it was written in the volume of the booke Psal. 40.6 c. that He should do
not on His too I finde that neither vnder the Law He liked of their motion what should the Temple doe with Cedar neither vnder the Gospell of theirs what should CHRIST 's head doe with Nardus But that to his praise he is recorded in the Old Testament that said 1. Chron. 17. â— Shall I dwell in my seeled house and the Arke of GOD remaine vnder Gotes-skinns And she in the New that thought not her best ointment too good for CHRIST 's head Surely they in Aegypt had their service of GOD it may be in a barne or in some corner of a house Yet when Moses moved a costly Tabernacle no man was found that once said Our fathers served GOD well enough without one Vtquid perditio haec After that many Iudges and Prophets and righteous men were well when they might worship before the Arke yet when Salomon moved a stately Temple never any was found that would grudge and say Why the Arke is enough I pray GOD we serve God no worse then they that knew nothing but a Tent Vtquid perditio haec Only in the dayes of the Gospell which of all other least should there stepps up Iudas and dareth to say that against CHRIST 's Church that no man durst evâ—r either against Mose's Tent or Salomon's Temple And if CHRIST had taken it well or passed it in silence or said Sinite illum suffer Iuda's motion to taâ—e place we might have had some shew But seeing He saith Molestus est to Iudas Sinite illam Suffer Marie to go forward and not that only but Bonum opus too why should any after Iudas be thought worthy the answering Surely as the Gospell in this duty hath and so ought to exceed the Law So in the Gospell we heere and our Country above all other I will but say with Chrysostome Appende Christum ô homo doe but construe these two words In Me aright Peize and prize Who it is Et sufficit It is CHRIST IESVS Who hath not spared to annoint us with His own blood and our soules with all the comforts and graces of His Holy Spirit If toward us neither blood nor life were too deer on His part shall on ours any Nardus be too deere or any cost too much that is on Him bestowed Perhaps our particular will more move us It is CHRIST that created for us Nard and all other delights whatsoever either for vse and necessitie we have or for fruition and pleasure we enjoy It is He that hath enriched us that we be hable to bestow it by this long prosperitie plenty and peace as no other Kingdome vnder heaven Is there any good mind can thinke that this is an indignitie that He is not worthy hath not deserved and double deserved this and ten times more at our hands An extraordinarie conceipt is entred into the world by a new found glosse to make whatsoever we like not or list not to doe our selves exrtraordinarie and so some deeme of this as extraordinarie and whereof no example is to be made No ancient Writer is of that minde Luk. 11.37 but that for us it was written and that Vade tu fac similiter may be written upon her box But be it so Why may not I wish on our parts Let us be extraordinarie For GOD hath not dealt ordinarily with us of this land He hath not beene to us a wildernesse or a barren land but hath even our enemies being Iudges been extraordinarie in His goodnesse toward us all And sure in us ordinarie common thankfullnesse is not enough Shall I sett my selfe to recount His benefits An easy matter to find entrance but when then should I make an end In one I will abbridge them all We spake of ointment Verily CHRIST hath annointed over us and given us a most Gracious Soveraigne by whose happy and blessed reigne we long have and longer may we He grant enioyed both the inward and outward annointing the inward the holy and heavenly comfort of GOD 's truth Psal. 45.7 and true oyle of gladnesse the outward of earthly plenty and delight which Nard or any rich confection may affoord and in a word whatsoever happinesse can fall to any Nation vnder heaven From the holy oyle of whose annointing as the dew of Hermon on Sion Psal. 133.2 and as Aaron's ointment upon the skirts of his clothing there daily droppeth upon this whole Realme pure Nard or if any thing els be more precious whether in these earthly or in those heavenly blessings I speake no more then we all feele This is that one I spake of and in this one is all Even the Lord 's Annointed Whom I make no question but the Lora hath and will more and more blesse for that Her Highnesse hath said as Himselfe said Sinite illam And blessed be GOD that hath putt into her heart so to say to like well of Vtquid perditio but to have it so applied I doubt not but this Heroicall vertue among many others shall make her Scepter long to flourish shall make her remembrance to be in blessing to all posteritie and shall be among other her reioycing in the day of the Lord and an everlasting crowne of glory upon Her head This is that ointment I spake of that it selfe alone may make us all confesse we have received from Christ extraordinarie mercie and are therefor to returne more then ordinarie duty Psal. 147.20 Non taliter fecit omni Nay non taliter fecit ulli populo He hath not dealt so with every Nay not so with any people as with us and therefore not any people to deale so thankfully with Him againe This if it were extraordinarie Howbeit if Antiquitie may be admitted Iudge this as a good worke is to be ordinarie with us Since every thing done in this kinde to Christ's Church only upon a thankfull regard is with them reckoned a dramme of Marie Magdalen's ointment At least if we will not come so farre as operata est we doe yet thus farre favour it as to yield to Sinite illam Seeing Marie Magdalen that gave it paid for it and it never came out of our purse And now this question being thus dilated it is every mans duty saith Theophylact to set downe cujus partis sit whose part he will take whose mind he wil be of Whither with Iudas Perditio est or with CHRIST Bonum opus est whither Potuit vendi or Sinite illam But I trust we will stand to CHRIST'S judgement and rather take part with Him for Marie Magdalen then with Iudas against her that we may be with Marie Magdalen that are of her mind which at the houre of death we all shall desire The entrance I make III. The Dâ—ctâ—â—nâ— 1. That Good wâ—rkâ—s are malâ—gnâ—d From this unhappy conjunction of Marie's good worke and Iuda's evill speech this first consideration offereth it selfe nothing pleasant but wholesome and requisite to be called to mind of all that
are all sights So that know this and know all This generally 2 The Obiect specially 1. The Passion it selfe Quid. Now specially In the Obiect two things offer themselves 1 The Passion or suffering it selfe which was to be pierced 2 And the Persons by whom For if the Prophet had not intended the Persons should have had their respect too he might have said Respicient in Eum qui transfixus est which Passive would have carried the Passion it selfe full enough but so he would not but rather chose to say Quem transfixerunt which doth necessarily imply the Piercers themselves too So that we must needs have an eye in the handling both to the fact and to the persons 1 Quid and 2 quibus both what and of whom 1. The Degree thereof Transfixerunt In the Passion we first consider the degree for transfixerunt is a word of gradation more then fixerunt or suffixerunt or confixerunt either Expressing unto us the piercing not with whipps and scourges nor of the neiles and thornes but of the speare-point Not the whipps and scourges wherwith His skin and flesh were pierced nor the nailes and thorns wherewith his feet hands and head were pierced but the Speare-point which pierced and went through his very heart it selfe for of that wound of the wound in his heart is this spoken Io. 19.34 Therefore trans is heer a transcendent through and through through skin and flesh through hands and feet through side and heart and all the deadliest and deepest wound and of highest gradation 2. The Extent Me. Secondly as the Preposition Trans hath his gradation of divers degrees so the Pronoune Me hath his generality of divers parts best expressed in the Originall Vpon Me not upon my body and soule Vpon Me whose Person not whose parts either body without or soule within but Vpon Me whom wholly body and soule quicke and dead they have pierced 1. His 〈◊〉 Of the bodie 's piercing there can be no question since no part of it was left unpierced Our senses certifie us of that what need we further witnesse 2. His Soule Of the Soule 's too it is as certaine and there can be no doubt of it neither that we truly may affirme CHRIST not in part but wholly was piercâ—d For we should do injury to the sufferings of our Saviour if we should conceive by this piercing none other but that of the Speare And may a soule then be pierced Can any Speare-point go through it Truly Simeon â—aith to the Blessed Virgin by way of prophecie that the sworâ— should go through her soule Luâ— 2 35. at the time of His Passion And as the sword thrâ—uâ—h hâ—r 's so I make no question but the Speare through His. And if through her's which was but anima compatientis through His much more which was anima patientis since Compassion is but Passion at rebound Howbeit it is not a sword of steele or a Speare-head of iron that entreth the soule but a metall of another temper the dint whereof no lesse goreth and woundeth the soule in proportion then those doe the body So that we extend this piercing of CHRIST further then to the visible gash in His side even to a piercing of another nature whereby not His heart onely was stabbed but his very spirit wounded too The Scripture recounteth two and of them both expressly saith that they both pierce the soule The Apostle saith it by Sorrow 1. Tim. 6.10 And pierced themselves through with many sorrowes The Prophet of Reproach Psal. 64.34 There are whose words are like the pricking of a sword and that to the soule both for the body feeles neither With these even with both these was the Soule of CHRIST IESVS wounded For sorrow it is plaine through all foure Evangelists With Sorrow * Matt. 26.38 Mar. 14.34 undique tristis est anima mea usque ad mortem My soule is invironed on every side with sorrow even to the death a Mar. 14.33 Coepit IESVS taedere pavere IESVS began to be distressed and in great anguish b Luc. 22.44 Factus in agoniâ being cast into an agonie c Ioh. 12.27 Iam turbata est anima mea Now is my soule troubled Avowed by them all Confest by Himselfe Yea that His strange and never els heard of sweat dropps of bloud plenteously issuing from Him all over his body what time no manner of violence was offered to his body no man then touching him none being neere him that bloud came certainly from some great sorrow wherewith his soule was pierced And that his most dreadfull crie which at once moved all the powers of heaven and earth My God My God c was the voice of some mighty Anguish Matt 27.46 wherewith His soule was smitten and that in other sort then with any materiall speare For Derelinqui à Deo the body cannot feele it or tell what it meaneth It is the soule 's complaint and therefore without all doubt His soule within him was pierced and suffered though not that which except charity be allowed to expound it cannot be spoken without blasphemy Not so much GOD forbid yet much and very much and much more then others seeme to allow or how much it is dangerous to define To this edge of sorrow if the other of piercing despight With Reproach be added as a point as added it was it will strike deepe into any heart especially being wounded with so many sorrowes before But the more noble the heart the deeper Who beareth any griefe more easily then this griefe the griefe of a contumelious reproach To persecute a poore distressed soule Psal. 69 26. and to seeke to vexe him that is already wounded at the heart why it is the verie pitch of all wickednesse the verie extremity that malice can doe or affliction can suffer And to this pitch were they come when after all their wretched villanies and spitting and all their savage indignities in reviling Him most opprobriously He being in the depth of all his distresse and for verie anguish of soule crying Eli Eli c they stayed those that would have relieved Him and void of all humanity then scorned saying stay let alone let us see if ELIAS will now come take him downe Matt. 27.49 This barbarous and brâ—tish inâ—â—mâ—nitie of theirs must needs pierce deeper into his soule then ever did the iron into his side To all which if we yet add not onely that horrible ingratitude of theirs there by him seen but ours also no less then theirs by him foreseen at the same time Who make so slender reckoning of these his piercings and as they were a matter not worth the looking on vouchsafe not so much as to spend an houre in the due regard and meditation of them Nay not that onely but further by uncessant sinning and that without remorse do most unkindly requite those His bitter Paines
once That is that we not only dye to sinne and live to GOD but dye and live as He did that is once for all which is an utter abandoning once of sinn's dominion and a continuall constant persisting in a good course once begoon Sinn 's dominion it languisheth sometimes in us and falleth haply into a 〈◊〉 but it dyeth not quite once for all Grace lifteth up the eye and looketh up a little and giveth some signe of life but never perfectly reviveth O that â—nce we might come to this No more deaths no more resurrections but one that we might â—nce make an end of our daily continuall recidivations to which we are so subiect and once get past these pangs and qualmes of godlinesse this righteousnesse like the morning cloud which is all we performe that we might grow habituate in grace radicati fundati rooted and founded in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steddie Ephes. 3.17 1. Cor. 15. vlt. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never to be remooved that so we might enter into and passe a good accompt of this our Similiter vos â— The Discharge and meanes of it Iâ— Iesus Christ our Lord. And thus are we come to the foot of our accompt which is our Onus or Charge Now we must thinke of our discharge to goe about it which maketh the last words no lesse necessarie for us to consider then all the rest For what is it in us or can we by our owne power and vertue make up this accompt We cannot saith the Apostle 2. Cor. 3.5 nay we cannot saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make accompt of any thing no not so much as of a good thought toward it as of our selves If any thinke otherwise let him but prove his owne strength a little what he can do he shall be so confounded in it as he shall change his minde saith Saint Augustine and see plainely the Apostle had reason to shut up all with In Christo Iesu Domino nostro otherwise our accompt will sticke in our hands Verily to raise a soule from the death of sinne is harder farr harder then to raise a dead bodie out of the dust of death Saint Augustine hath long since defined it that Marie Magdalen's resurrection in soule from her long lying dead in sinne was a greater miracle then her brother Lazaru's resurrection that had lyen foure daies in his grave If Lazarus lay dead before us we would never assay to raise him our selves we know we cannot doe it If we cannot raise Lazarus that is the easier of the twaine we shall never Marie Magdalen which is the harder by farre out of Him or without Him that raised them both But as out of Christ or without Christ we can doe nothing toward this accompt Not accomplish or bring to perfection but not do not any great or notable summe of it Ioh. 15.5 but nothing at all as saith Saint Augustine upon Sine me nihil potestit facere So in Him and with Him enhabling us to it we can thinke good thoughts speake good words and doe good workes and dye to sinne and live to GOD and all Omnia possum saith the Apostle Phil. 4.13 And enable us He will and can as not onely having passed the resurrection but being the resurrection it selfe not onely had the effect of it in himselfe but being the cause of it to us So He saith himselfe I am the resurrection Ioh. 11.25 and the life the resurrection to them that are dead in sinne to raise them from it and the life to them that live vnto GOD to preserve them in it Where beside the two former 1 the Article of the resurrection which we are to know 2 and the Example of the resurrection which we are to be like we come to the notice of a third thing even a vertue or power flowing from Christ's resurrection whereby we are made able to expresse our Similiter vos and to passe this our accompt of dying to sinne and living to GOD. It is in plaine words called by the Apostle himselfe virtus resurrectionis Phil. 3.10 the vertue of CHRIST 's resurrection issuing from it to us and he praieth that as he had a faith of the former so he may have a feeling of this and as of them he had a contemplative so he may of this have an experimentall knowledge This enhabling vertue proceedeth from Christ's resurrection For never let us thinke that if in the daies of His flesh there went vertue out from even the verie edge of his garment Luk. 8.46 to doe great cures as in the case of the woman with the bloudie issue we reade but that from His owne selfe and from those two most principall and powerfull actions of His owne selfe his 1 death and 2 resurrection there issueth a divine power from His death a power working on the old man or flesh to mortifie it from His resurrection a power working on the new man the Spirit to quicken it A power hable to râ—ll backe any stone of an evill custome lye it never so heavy on us a power hable to drie up any issue though it have runne upon us twelve yeare long And this power is nothing els but that divine qualitie of grace which we receive from Him 2. Cor. 6.1 Receive it from Him we doe certainely onely let us pray and 〈◊〉 ouâ— selâ—es that we receive it not in vaine the Holy Ghost by waies to flesh 〈…〉 vnknowne inspiring it as a breath distilling it as a dew deriving it as a secret inflâ—ence into the soule For if Philosophie grant an invisible operation in us to the câ—lestiall bodies much better may we yeeld it to His aeternall Spirit whereby 〈◊〉 a vertue or breath may proceed from it and be received of us Which breath or Spirit is drawen in by Prayer and such other exercises of devotion on our parts and on GOD 's part breathed in by and with the Word well therefore termed by the Apostle the Word of grace And I may safely say it Act. 20.32 with good warrant from those words especially and chiefly which as He himselfe saith of them are Spirit and Life even those words which ioyned to the element Ioh. 6.63 make the blessed Sacrament There was good proofe made of it this day All the way did He preach to them even till they came to Emmaus and their hearts were whot within them which was a good signe but their eyes were not opened but at the breaking of bread Luk. 24.31 and then they were That is the best and surest sense we know and therefore most to be accompted of There we tast and there we see Tast and see how gratious the Lord is Psal. 34.8 1. Cor. 12.18 Heb 13.9 Heb 9.14 There we are made to drinke of the Spirit There our hearts are strengthened and stablished with grace There is the bloud which shall purge our consciences from dead
CHRIST was the utter making it void So Iudgement was entred and an Act made CHRIST should be restored to life And because He came not for Himself but for us and in our name and stead did represent us and so we virtually in Him by His restoring we also were restored By the rule si Primitae tota conspersio sic as the First fruicts go Rom. 11.16 so goeth the whole lumpe as the Roote the branches And thus we have gotten life againe of mankind by passing this Act of Restitution whereby we have hope to be restored to life But life is a terme of latitude and admitteth a broad difference which it behooveth us much that we know Two lives there be In the holy Tongue the word which signifieth life is of the duall number to shew us there is a dualitie of lives that two there be and that we to have an eye to both It will helpe us to understand our Text. For all restored to life All to one not all to both The Apostle doth after at the 44 Verse expressly name them both 1 One a Naturall life or life by the living soule The other â— a Spirituall life or life by the quickening Spirit Of these two Adam at the time of his fall had the first of a living soule was seised of it and of him all mankind Christ and we all receive that life But the other the Spirituall which is the life cheifly to be accompted of that he then had not not actually Onely a possibilitie he had if he had held him in obedience and walked with GOD to have been translated to that other life For cleer it is the life which Angells now live with GOD and which we have hope and promise to live with Him Luc. 20.36 after our restoring when we shall be aequall to the Angells that life Adam at the time of his fall was not possessed of Now Adam by his fall fell from both forfeited both estates Not onely that he had in reversion by not fullfilling the conditions but even that he had in esse too For even on that also did Death seise after Et mortuus est CHRIST in his restitution to all the sonnes of Adam to all our whole nature restoreth the former therefore all have interest all shall partake that life What Adam actually had we shall actually have we shall all be restored To repaire our nature He came and repaire it He did all is given againe really that in Adam really we lost touching Nature So that by his fall no detriment at all that way The other the second that He restoreth too but not promiscuè as the former to all Why for Adam was never seised of it performed not that whereunto the possibilitie was annexed and so had in it but a defeicible estate But then by His speciall grace by a second peculiar act He hath enabled us to atteine the second estate also which Adam had onely a reversion of and lost by breaking of the condition whereto it was limited And so to this second restored so many as to vse the Apostle's words in the next verse are in Him that is so many as are not only of that masse or lump whereof Adam was the first fruits for they are interessed in the former onely but that are besides of the nova conspersio whereof CHRIST is the Primitiae a Ioh. 1.12 They that beleeve in Him saith Saint Iohn them He hath enabled b Ioh. 20.17 to them He hath given power to become the sonnes of GOD to whom therefore He saith this day rising Vado ad Patrem vestrum In which respect the Apostle calleth Him c Rom. 8.29 Primogenitum inter multos fratres Or to make the comparison even to those that are to speake but as d Esay 8. â—â— Esay speaketh of them His children Behold I and the the children GOD hath given me The terme He vseth Himselfe to them after His resurrection and calleth them Children And they as His familie take denomination of Him Christians of CHRIST Of these two lives the first we need take no thought for It shall be of all the vnjust as well as the iust The life of the living soule shall be to all restored All our thought is to be for the later how to have our part in that supernaturall life for that is indeed to be restored to life For the former though it carie the name of life yet it may well be disputed and is Whether it be rather a death then a life or a life then a death A life it is and not a life for it hath no living thing in it A death it is and not a death for it is an immortall death But most certaine it is call it life if you will they that shall live that life shall wish for death rather then it and this is the miserie not have their wish for death shall flie from them Out of this double life and double restoring there grow two Resurrections in the world to come set downe by our SAVIOVR in expresse termes Ioh. 5. â—9 Though both be to life yet 1 that is called condemnation to judgement and 2 this onely Heb. 11.35 to life Of these the Apostle calleth one the better resurrection the better beyond all comparison To atteine this then we bend all our endeavours that seeing the other will come of it selfe without taking any thought for it at all we may make sure of this To compasse that then we must be in CHRIST So it is in the next verse To all but to every one in order CHRIST first the first fruits and then they that be in Him Now He is in us by our flesh and we in Him by His Spirit and it standeth with good reason they that be restored to life should be restored to the Spirit For the Spirit is the cause of all life but specially of the Spirituall life which we seeke for His Spirit then we must possesse our selves of and we must doe that heere for it is but one and the same Spirit that raiseth our soules heere from the death of Sinne Rom. 8.11 and the same that shall raise our bodies there from the dust of death Of which Spirit there is first fruits to reteine the words of the Text and a fullnesse But the fullnesse in this life we shall never atteine Our highest degree heer is but to be of the number whereof he was that said Et nos habentes primitias Spiritus Rom. 8 23. These first fruits we first receive in our Baptisme which is to us Tit. 3.5 our Laver of regeneration and of our renewing by the holy Spirit where we are made and consecrate Primitiae Heb. 12.1 But as we need be restored to life so I doubt had we need to be restored to the Spirit too We are at many losses of it by this sinne that cleaveth so faâ—t to us I doubt it is with us as
in us it is so by the power of CHRIST 's death and thither to be referred properly And whatsoever good is revived or brought againe anew from us it is all from the vertue of CHRIST 's rising againe All do rise all are raised thence The same power that did create at first the same it is that makes a new creature The same power that raised Lazarus the brother from his grave of stone the same raised Marie Magdalene the sister from her grave of Sinne. From one and the same power both Which keepeth this methode Worketh first to the raising of the soule from the death of sinne and after in the due time to the raising of the body from the dust of death Els what hath the Apostle said all this while Now this power is inhaerent in the Spirit as the proper subject of it even the aeternall Spirit whereby CHRIST offered himselfe first unto GOD and after raised himselfe from the dead Now as in the texture of the naturall body ever there goes the Spirit with the blood ever with a veine the vessell of the one there runnes along an arterie the vessell of the other So is it in CHRIST His blood and his Spirit alwaies goe together In the Spirit is the power in the power virtually every good work it produceth which it was ordeined for If we get the Spirit we cannot faile of the power And the Spirit that ever goes with the blood which never is without it This carries us now to the blood The very shedding whereof upon the Crosse primùm ante omnia was the nature of a price A price first of our ransome from death due to our sinne through that His satisfaction A price againe of the purchase He made for us through the value of His merit which by His Testament is by Him passed over to us Now then His blood after it had by the very powring it out wrought these two effects it ranne not wast but divided into two streames T it 3.5 1. One into the Laver of the new birth our Baptisme applied to us outwardly to take away the spotts of our sinne Luk. 22.20 2. The other into the Cup of the New Testament in His blood which inwardly administred serveth as to purge and cleanse the conscience from dead workes Chap. 9.14 that so live works may grow up in the place So to endue us with the Spirit that shall enhable us with the power to bring them forth Haec sunt Ecclesiae gemina Sacramenta these are not two of the Sacraments but the two twin-Sacraments of the Church saith S. Augustine And with us there are two Rules 1. One Quicquid sacrificio offertur Sacramento confertur what the Sacrifice offereth that the Sacrament obteineth 2. The other Quicquid Testamento legatur Sacramento dispensatur What the Testament bequeatheth that is dispensed in the holy Mysteries To draw to an end If this power be in the Spirit and the blood be the vehiculum of the Spirit How may we partake this blood It shall be offered you streight in the Cup of blessing which we blesse in His name For is not the Cup of blessing which we blesse the Communion of the blood of CHRIST saith S. Paul 1. Cor. 10.16 Is there any doubt of that In which blood of CHRIST is the Spirit of Christ. In which Spirit is all Spirituall power and namely this power that frameth us fit to the workes of the Spirit Which Spirit we are all made there to drinke of And what time shall we doe this What time is best What time better then that day in which it first shewed forth the force and power it had in making peace in bringing back CHRIST that brought peace back with Him that made the Testament that sealed it with his blood that died upon it that it might stand firme for ever All which were as upon this day This day then somewhat would be done somewhat more then ordinarie more then every day Let every day befor every good worke to doe His will But this day to doe something more then so something that may be well pleasing in His sight So it will be kindly So we shall keepe the degrees in the Text So we shall give proofe that we have our part and fellowship in CHRIST in CHRIST 's resurrection in the vertue of CHRIST 's resurrection Grace rising in us workes of grace rising from it That so there may be a resurrection of vertue and good workes at CHRIST 's resurrection That as there is a reviving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth when all and every herbs and flowers and brought againe from the dead So among men good workes may come up too that we be not found fruitlesse at our bringing backe from the dead in the great Resurrection But have our parts as heere now in the blood so there then in the Testament and the Legacies thereof which are glorie joy and blisse for ever and ever Printed for RICHARD BADGER SERMONS OF THE SENDING OF the Holy Ghost PREACHED VPON VVhit-Sunday A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the VIII of June A. D. MDCVI being WHIT-SVNDAY Acts CHAP. II. VER I. II. III. IV. And when the Day of Pentecost was come or when the fifty daies were fulfilled they were all with one accord in one place And there came sodeinly from heaven the sound of a mighty Winde and it filled the place where they sate And there appeared tongues cloven as they had beene of fire and sate upon each of them And they were all filled with the Holy Ghost they began to speake with other tongues as the Spirit gave them utterance WE are this day beside our weekly due of the Sabboth to renew and to celebrate the yearely memorie of the sending downe the Holy Ghost One of the Magnalia Dei as they be termed after in the XI Verse One of the great and wonderfull Benefitts of GOD Indeed Ver 11. a Benefit so great and so wonderfull as there were not tongues enough upon earth to celebrate it withall but there were faine to be more sent from heaven to help to sound it out throughly Even a new supply of tongues from heaven For all the tongues in earth were not sufficient to magnifye GOD for his goodnesse in sending downe to men the gift of the HOLY GHOST This we may make a severall benefit by it selfe from those of CHRIST 's And so the Apostle seemeth to doe Gal. 4.4.4.6 Gal. 4. First GOD sent His Sonne in one verse and then after GOD sent the Spirit of His Sonne in another Or we may hold our continuation still and make this the last of CHRIST 's Benefitts For Ascendit in altum is not the last there is one still remaining which is Dona dedit hominibus Psal. 68.18 And that is this daye 's peculiar wherein were given to men many and manyfold both graces and gifts and all in one gift
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
be said or done for it Why for Soules Why 1. Why take the soule out of the body which so much we dote on but even half an houre and the body will grow so out of our love so deformed so ugly so every way lothsome as they that now admire it will then abhorr it and they that now cannot behold it enough will not then endure once to come neer it not within the sight of it This a naturall man would answer The soule is to be regarded of the body for it maketh the body to be regarded 2. But a Christian man will say more for it That the Love of CHRIST must be the rule of the Love of Christians and ours suitable to His. And CHRIST hath valued the soule above the world it selfe in direct affirming that he that to winn the world hazards his soule makes but an unwise bargain Mat. 16.26 which bargain were wise enough if the world were more worth Appende animam homo saith Chrysostome Impende in animam If you would prize your soules better you would bestow more on them This is nothing CHRIST hath valued your soules valued and loved them above Himselfe Himselfe more worth then many worlds yea if they were ten thousand I come now to the point Is CHRIST to be loved Why all that Saint Paul hitherto hath professed all and every part of it it was but to the Soules at second hand His eye was upon CHRIST all the time of his profession But because CHRIST hath by Deed enrolled sett over His love to mens soules and willed us toward them to shew whatsoever to Him we professe therefore and for no other cause it is that he standeth thus affected For that those soules CHRIST so loved that He loved not Himselfe to love them Dilexisti me Domine plus quà m te quando mori voluisti pro me It is Augustine Dying for my soule LORD thou shewdst that my soule was deerer to thee then thine own selfe In love then to CHRIST we are to love them that CHRIST loved not sicut seipsum as Himselfe but plusquam seipsum more then Himselfe and therefore hath changed the Sicut of the Law Sicut teipsum as they selfe Mat. 19.19 Ioh 13.34 into a new Sicut Sicut ego vos as I have loved you And how did He love us Even that He was the first that ever professed these foure to us 1 Did bestow 2 was bestowed 3 most gladly 4 yea though the more He loved the lesse we loved Him Or to give Him His right a degree higher then Paul Not when we loved Him little as faint friends but hated Him greatly as sworn enemies For He it was Ioh. 15.2.4 that professed this art first The words are indeed CHRIST 's own The primitive and most proper uttering them belongeth to Him None ever so fully or so fittly spake or can speake them as the SONNE of GOD on the Crosse Luc. 23.34 from the chayr of His profession And of Him there Saint Paul learned Hoc carmen amoris Himselfe confesseth as much in the V. Chap. of this Epistle that it was love Not his owne love but CHRIST 's love Charitas CHRISTI extorsit that brought these words from him His they be not but ore tenus the tongue his but CHRIST the speaker His they were His they are out of whose mouth or from whose pen soever they come We are come then now where we may read Love in the very Originall even in the most complete perfection that ever it was Profitente CHRISTO CHRIST Himselfe the Professor saith 1. Impendam first Bestow He will If you will make port-sale of your love none shall out-bidd Him Even whatsoever Himselfe is worth He will bestow His Kingdome and the fullnesse of joy and glorie in it for ever 2. Impendar That why Consummatum est it is done already all Ioh. 19.30 hands and feet head and heart opened wide and all even to the last drop of blood bestowed for us on His Crosse where the love of soules triumphed over the love of His own life 3. Libentisâ—imè most gladly Witnesse that speech Luc 12 5â— A Baptisme I have to be baptized with and quomodo coarctor how am I pained till I be at it And that too That to him that moved Him not to bestow but favor Himselfe he used no other termes then to the devill himselfe Avoyd Sathan Matt 16 23. Proof enough say I how willingly He went and how unwillingly He would be kept from it 4. And for His Etsi would GOD it were not too plaine Both at His Crosse where the lowder their Crucifige with the more strong crying and teares He prayed Pater ignosce Luk. 23. â—4 And ever since usque hodiè till now when all may see our regard is as little as His Love great and He respected as if He had done nothing for us Every part of His Love and the profession of His Love but specially the Etsi of His love passeth all For CHRIST by deed enrolled hath sett over his love to them Which is that that setteth such a price upon them and maketh them so amiable if not in their owne kindnesse and lovelinesse yet in the love of CHRIST himselfe And it is the answer Psal. 132.4 Exod. 18.14.18 c. that David when he loseth his sleepe to thinke upon the people of GOD that Moses when he wearieth himselfe in hearing causes from morning to night that Iosua when he fighteth the Lord's battells and jeopards his life in the high places of the field that any that weares and spends himselfe in the common cause may make as well as Saint Paul Why it is pro animabus it is for soules for safegard of soules those soules which CHRIST hath so dearely loved and so deerely bought and to our love so carefully commended Sicut ego vos as He did or ever shall doe for us that we doe for them Whereto if not the soules themselves for the most part vnthankfull yet this motive of love of CHRIST 's love doth in a manner violently constreine us For though nothing is lesse violent in the manner yet in the worke nothing worketh more violent then it I conclude then with Saint Bernard's demaund Quae vero utilitas in sermone hoc What use have we of all that hath been said The Application For he that wrott it is dead and they to whom it was written are gone But the Scripture still remaineth and we are to take good by it It serveth first to possesse our soules of that excellent vertue Major horum the greatest of the three Nay the vertue without which the rest be but ciphers the vertue that shineth brightest in CHRIST 's example and standeth highest in His commendation 1. Cor. 13.13 Love But Love the action of vertue not the passion of vice Love not of the body the vile body So the HOLY GHOST termeth it Phi. 3. but of the soule
and as much as in us lies Heb. 6.6 even crucifie afresh the SONNE OF GOD making a mocke of Him and His piercings These I say for these all and every of them in that instant were before his eyes must of force enter into and go thorow and thorow his Soule and Spirit that what with those former sorrowes and what with these after indignities the Prophet might truly say of Him and he of himselfe In Me Vpon Me not whose body or whose soule but whom entirely and wholly both in body and soule alive and dead they have pierced and passioned this day on the Crosse. 2. The Person à quibus Of the Persons which as it is necessarily implied in the word is very properly incident to the matter it selfe For it is usuall when one is found slaine as heere to make inquirie by whom he came by his death Which so much the rather is to be done by us because there is commonly an error in the world touching the Parties that were the causes of CHRIST 's death Our manner is either to lay it on the Souldiers that were the Instruments Or if not upon them upon Pilate and Iudge that gave sentence Or if not upon him upon the people that importuned the Iudge Or lastly if not upon them upon the Elders of the Iewes that animated the People And this is all to be found by our Quest of Inquirie But the Prophet heere inditeth others For by saying They shall looke c whom They have pierced he entendeth by very construction that the first and second They are not two but one and the same Parties And that they that are here willed to looke upon him are they and none other that were the authors of this fact even of the murther of IESVS CHRIST And to say truth the Prophet's entent is no other but to bring the malefactors themselves that pierced Him to view the body and the wounded heart of Him whom they have so pierced In the course of Iustice we say and say truly when a party is put to death that the Executioner cannot be said to be the cause of his death nor the Sherif by whose commandement he doth it neither yet the Iudge by whose sentence nor the Twelve men by whose verdict nor the Lawe it selfe by whose authoritie it is proceeded in For GOD forbid we should endite these or any of these of murther Solum peccatum homicida Sinne and Sinne onely is the murtherer Sinne I say either of the Party that suffereth or of some other by whose meanes or for whose cause he is put to death Now CHRIST 's owne sinne it was not that he died for That is most evident Not so much by His owne challenge Ioh. 8·46 Quis ex vobis a guit me de peccato as by the report of his Iudge who openly professed that he had examined Him and found no fault in Him No nor yet Herod for Luc. 23.14 15. being sent to him and examined by him also nothing worthy death was found in Him And therefore calling for water and washing his hands Matt. 27.24 he protesteth his owne innocencie of the bloud of this IVST MAN Thereby pronouncing him Iust and void of any cause in himselfe of his owne death It must then necessarily be the sinne of some others for whose sake CHRIST IESVS was thus pierced And if we aske who those others be or whose sinnes they were the Prophet Esai tells us Esa. 53.3 4. Posuit super Eum iniquitates omnium nostrûm He laid upon Him the transgressions of us all who should even for those our many great and grievous transgressions have eternally been pierced in bodie and soule with torment and sorrowes of a never dying death had not he stept between us and the blow and receiv'd it in his owne body even the dint of the wrath of GOD to come upon us So that it was the sinne of our polluted hands that pierced his hands the swiftnesse of our feet to do evill that nailed His feet the wicked devises of our Heads that gored his head and the wretched desires of our hearts that pierced his heart We that looke upon it is we that pierced Him and it is we that pierced Him that are willed to looke upon Him Which bringeth it home to us to me my selfe that speake and to you your selves that heare and applieth it most effectually to every one of us who evidently seeing that we were the cause of this his piercing if our hearts be not too too hard ought to have remorse to be pierced with it When for delivering to DAVID a few loaves Ahimelech and the Priests were by Saul put to the sword if David did then acknowledge with griefe of heart and say I 1. Sam. 22.22 even I am the cause of the death of thâ— Father anâ— all his house when he was but onely the occasion of it and not that direct neither may not we nay ought not we much more juâ—â—ly and deservedly say of this piercing of CHRIST our Saviour that we verily even we are the cause thereof as verily we are even the principalls in this murther and the Iewes and others on whom we seeke to derive it but onely accessaries and instrumentall causes thereof Which point we ought as continually so seriously to thiâ—k of and that no lesse then the former The former to stirre up compassion in our selves over him that thus was pierced the latter to worke deâ—pâ— remorse in our hearts for being authors of it That he was pierced will make our bowells melt with compassion over CHRIST That he was pierced by us â—hat looke on Him if our hearts be not flint as Iob saith or as the nether mil-stone Iob. 41.15 will breed remorse over our selves wretched sinners as we are II. The Act. To looke upon Him The Act followeth in these words Respicient in Eum. A request most reasonable to looke upon Him but to looke upon Him to bestow but a looke and nothing els which even of common humanitie we cannot denie Quia non aspicere despicere est It argueth great contempt not to vouchsafe it the cast of our eye as if it were an Obiect utterly unworthy the looking toward Truely if we marke it well nature it selfe of it selfe enclineth to this act When Amasa treacherously was slaine by Ioab and lay weltring in his blood by the waies side the storie saith that not one of the whole Armie then marching by but when he came at him 2. Sam. 22.12 stood still and looked on him In the Gospell the party that going from Ierusalem to Iericho vvas spoiled and wounded and lay drawing on though the Priest and Levite that passed neere the place relieved him not as the Samaritan after did yet it is said of them Luc. 31 32. they went neere and looked on and then passed on their way Which desire is even naturall in us so that even Nature it selfe enclineth us to
Sorrow That which we are called to behold and consider is his Sorrow And Sorrow is a thing which of it selfe Nature enclineth us to behold as being our selves in the body Heb. 13.3 which may be one day in the like sorrowfull case Therefore will every good eye turne it selfe and looke upon them that lie in distresse 1. Bâ—hold Luc. 10.32 Those two in the Gospell that passed by the wounded man before they passed by him though they helped him not as the Samaritane did yet they looked upon him as he lay But this party here lieth not Ioh. 3 14. he is lift up as the Serpent in the wildernesse that unlesse we turne our eyes away purposely we can neither will nor choose but behold him Act. 1.11 But because to Behold and not to consider is but to gaze and gazing the Angeâ— blameth in the Apostles themselves we must do both both Behold and Consider 2. Consider looke upon with the eye of the body that is Behold and looke into with the eye of the mind that is Consider So saith the Prophet here And the verie same doth the Apostle advise us to do First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to looke upon him that is Heb 12 23. to Behold and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thinke upon him that is to Consider his Sorrow Sorrow sure would be considered The quality If ever the lâ—ke Now then because as the qualitie of the Sorrow is accordingly it would be considered for if it be but a common sorrow the lesse will serve but if it be some speciall some very heavy case the more would be allowed it for proportionably with the suffering the consideration is to arise To raise our consideration to the full and to elevate it to the highest point there is upon his Sorrow set a Si fuerit sicut a note of highest eminency for Si fuerit sicut are words that have life in them and are able to quicken our consideration if it be not quite dead For by them we are provoked as it were to Consider and considering to see whether ever any Sicut may be found to set by it whether ever any like it For if never any Our nature is to regard things exceeding rare and strange and such as the like whereof is not else to be seene Vpon this point then there is a Case made as if he should say If ever the like Regard not this but if never any be like your selves in other things and vouchsafe this if not your chiefest yet some Regard To enter this Comparison and to shew it for such That are we to do In the three parts of his Sorrow three sundry waies For three sundry waies in three sundry words are these Sufferings of his here expressed all three within the compasse of the Verse The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mac-ob which we read Sorrow taken from a wound or stripe as all do agree The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gholel we reade Done to me taken from a word that signifieth Melting in a fornace as S. Hierome noteth out of the Chaldee who so translateth it The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoga where we read Afflicted from a word which importeth Renting off or Bereaving The old Latine turneth it Vindemiavit me as a Vine whose fruit is all plucked off The Greeke with Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Vine or tree whose leaves are all beaten off and it left naked and bare In these three are comprized His Sufferings Wounded Melted and Bereft leafe and fruit that is all manner of comfort Of all that is poenall or can be suffered the common division is 1 Of the quâ—litie Fâ—rst of his Passion Sensus Damni Griefe for that we feele or for that we forgoe For that we feele in the two former Wounded in body Melted in soule for that we forgoe in the last Bereft all left neither fruit nor so much as a leafe to hang on him According to these three To consider his Sufferings 1. Poe na seâ—sus in the bodie and to begin first with the first The paines of his Body his wounds and his stripes Our verie eye will soone tell us no place was left in his Bodie where he might be smitten and was not His skin and flesh rent with the whips and scourges His hands and feet wounded with the miles His head with the thornes His very heart with the speare-point all his senses all his parts loden with whatsoeuer wit or malice could invent His blessed Body given as an Anvile to be beaten upon with the violent hands of those barbarous miscreants till they brought him into this case of Si fuerit sicut For Pilate's Ecce Homo his shewing him with an Ecce Ioâ— 19 5. as if he should say Behold looke if ever you saw the like ruefull spectacle This very shewing of his sheweth plainly he was then come into woful plight So wofull as Pilate verily believed his verie sight so pitifull as it would have moved the hardest heart of them all to have relented and said This is enough we desire no more And this for the wounds of his body for on this we stand not In this one peradventure some Sicut may be found 2. Poena sâ—nsus in the Soule in the paines of the bodie but in the second the Sorrow of the Soule I am sure none And indeed the paine of the Body is but the Body of paine the verie Soule of Sorrow and Paine is the Soule 's Sorrow and Paine Syra 15.57 Pro. 18.14 Give me any griefe save the griefe of the mind saith the Wise-man For saith Salomon the spirit of a man will sustaine all his other infirmities but a wounded spirit who can beare And of this this of His soule I dare make a Case Si fuerit sicut Ioh 12.27 Luc 22.44 Mar. 14 35. Mat 26.38 He began to be troubled in Soule saith S. Iohn To be in an agonie saith S. Luke To be in anguish of mind and deepe distresse saith S. Marke To have his Soule round about on every side invironed with Sorrow that Sorrow to the death Here is trouble anguish agonie sorrow and deadly sorrow But it must be such as never the like So it was too The aestimate whereof we may take from the second word of Melting that is from his sweat in the Garden strange and the like whereof was never heard or seene Luc. 22.44 No manner violence offered him in body no man touching him or being neer him in a cold night for they were faine to have a fire within dores lying abroad in the aire and upon the cold earth to be all of a sweat and that sweat to be Blood and not as they call it Diaphoreticus a thin faint sweaâ— but Grumosus of great Drops and those so many so plenteous as they went through his apparell and all and through all
works whereby we may die to sinne There the bread of GOD which shall endue our soules with much strength yea multiplie strength in them to live vnto GOD Ioh. 6.33 yea to live to him continually for he that eateth His flesh and drinketh His bloud Ioh. 6.56 dwelleth in Christ and Christ in him not inneth or sojourneth for a time but dwelleth continually And never can we more truly or properly say In Christo Iesu Domino nostro as when we come new from that holy Action for then He is in us and we in Him indeed And so we to make full accompt of this service as a speciall meanes to further us to make up our Easter daye 's accompt and to sett off a good part of our charge In CHRIST dropping upon us the annointing of His grace In Iesus who will be readie as our SAVIOVR to succour and support us with his Auxilium speciale His speciall helpe Without which assisting us even grace it selfe is many times faint and feeble in us And both these because He is our Lord who having come to save that which was lost will not suffer that to be lost which He hath saved Thus vsing His owne ordinance of Prayer of the Word and Sacrament for our better enhabling to discharge this daies dutie we shall I trust yeeld up a good accompt and celebrate a good Feast of His Resurrection Which Almighty GOD grant c. A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL On the V. of Aprill A. D. MDCVII being EASTER DAY I. COR. CHAP. XV. VER XX. Nunc autem CHRISTVS resurrexit a mortuis primitiae dormientium But now is CHRIST risen from the dead and was made the first fruicts of them that sleepe THE same Apostle that out of CHRIST 's Resurrection taught the Romanes matter of duty the same heere out of the same resurrection teacheth the Corinthians matter of hope There similiter vos by way of patterne to conforme our selves to Him in newnesse of life Rom. 6.4 Phi. 3.21 Anâ— heer similiter vos in another sense by way of promise that so doing He shall heerafter conforme us to Himselfe change our vile bodies and make them like His glorious body That former is our first resuâ—rection from sinne This later our second resuâ—rection from the grave This the reward of that In that the worke what to doe In this our reward what to hope for These two Labour and Hope the Church joyneth in one Antheme to day her first Antheme They sort well and being soong together make a good harmonie But that without this labour without hope is no good musique To rise and to reclaime our selves from a sinfull course of life we have long lived in is labour sure and great labour Now labour of it selfe is a harsh unpleasant thing unlesse it be seasoned with hope Debet qui arat in spe arare saith the Apostle above Chap 9.10 at the IX Chap. in the matter of the Clergie's maintenance He that plowes must plow in hope his plough will not goe deepe els his furrowes wil be but shallow Men may frame to themselves what speculations they please but the Apostle's saying will prove true sever hope from labor and you must looke for labor and labourers accordingly sleight and shallow GOD knoweth Labour then leades us to hope The Apostle saw this and therefore is carefull whom he thus presseth to newnesse of life and the labour thereof to raise for them and to set before them matter of hope Hope heer in this life he could set them none They were as he was himselfe at quotidiè morior Ver. 31. every houre in danger to be drawen to the block It must therefore be from another or at least as the Text is by a hope of being restored to life againe It was their case at Corinth heer in this chapter plainly If we must die to morrow if there be all that shall become of us then let us eat and drinke while we may If we be not sure of another life Ver 32. let us make sure of this But when in the sequele of the chapter he had shewed there was a restoring and that so sure he was of it that he falls to insult over them in these termes they gird up their loynes again and fall to their labours a fresh as knowing their labour should not be in vaine in the LORD This hope leades us to our restoring Ver. 32. Our restoring is but a promise shall be restored that necessarily referrs to a Party that is to make it good Who is that CHRIST Eccles 9.4 CHRIST is our hope Why hope is ioyned to the living saith the Wise-man CHRIST is dead buried last Fryday If He be our hope and He be dead our hope is dead too And if our hope be dead our labour will not live long nay both are buried with CHRIST in His grave It was their ease this day Luc. 24.21 that went to Emmaüs say they supposing CHRIST to be dead nos autem sperabamus we were once in good hope by Him that is while He lived as much to say as now He is in His grave our hope is gone we are even going to Emmaüs But then after as soon as they saw He was alive againe their hope revived and with their hope their labour and presently back againe to Ierusalem to the Lord's worke and bad Emmaüs farewell So He leads us to labour labour to hope hope to our restoring our restoring to CHRIST 's who as He hath restored Himselfe will restore us also to life And this keeps us from going to Emmaüs It is used proverbially Emmaüs signifieth a people forlorne all that are at sperabamus have lost their hopes are sayd to goe thither and thither we should all goe even to Emmaüs but for the hope that breathes from this verse without which it were a cold occupation to be a Christian. This then is the hope of this text spes viva spes beata worth all hopes els whatsoever All hopes els are but spes spirantium hopes while we breath This is spes expirantium the hope when we can fetch our breath no longer The carnall man all he can say is dum spiro spero his hope is as long as his breath The Christian aspireth higher goeth further by vertue of this verse and saith dum expiro spero Iob. 29 17. his hope failes him not when his breath failes him Even then saith Iob reposita est mihi spes in sinu meo this hope and onely this is layd up in our bosome that though our life be taken from us yet in CHRIST we to it and it to us shall be restored againe Our case is not as theirs then was No persecution nor we at quotidiè morior and therefore not so sensible of this doctrine But yet to them that are daily falling toward death rising to life is a good text Peradventure not when we are well
would be layd up well That which is sowen riseth up in the spring that which sleepeth in the morning So conceive of the change wrought in our nature that feast of first fruits by CHRIST our first fruits Neither perish neither that which is sowen though it rott nor they that sleepe though they lye as dead for the time Both that shall spring and these wake well againe Therefore as men sowe not grudgingly nor lye downe at night unwillingly no more must we seeing by vertue of this Feast we are now Dormientes not mortui now not as stones but as fruits of the earth whereof one hath an annuall the other a diurnall resurrection This for the first fruits and the change by them wrought There is a good analogie or correspondence betweene these III. The ground of our hope it cannot be denied To this question Can one man's resurrection worke upon all the rest it is a good answer Why not as well as one sheafe upon the whole harvest This Simile serves well to shew it To shew but not prove Symbolicall Divinitie is good but might we see it in the rationall too We may see it in the cause no lesse in the substance and let the ceremonie goe This I called the Ground of our hope Why saith the Apostle should this of the first fruits seeme strange to you that by one mans resurrection we should rise all seeing by one mans death we die all By one man saith he Rom. 5.12 sinne entred into the world and by sinne death to which sinne we were no parties and yet we all die because we are of the same nature whereof he the first person Death came so certainely and it is good reason life should doe so likewise To this question Can the resurrection of one a thousand sixe hundred yeares agoe be the cause of our rising it is a good answer Why not as well as the death of one five thousand sixe hundred yeares ago be the cause of our dying The ground and reason is that there is like ground and reason of both The wisest way it is if Wisedome can contrive it that a person be cured by Mithridate made of the very flesh of the viper bruised whence the poison came that so that which brought the mischiefe might minister also the remedie The most powerfull way it is if Power can effect it to make strength appeare in weakenesse and that He that overcame should by the nature which He overcame be swallowed up in victorie The best way it is if Goodnesse will admit of it that as next to Sathan man to man oweth his destruction so next to GOD man to man might be debtor of his recoverie So agreeable it is to the Power Wisedome and Goodnesse of GOD this the three Attributes of the Blessed and Glorious Trinitie And let Iustice weigh it in her ballance no iust exception can be taken to it no not by Iustice it selfe that as death came so should life too the same way at least More favour for life if it may be but in very rigour the same at the least According then to the very exact rule of Iustice both are to be alike If by man one by man the other We dwell too long in generalities Let us draw neerer to the persons themselves in whom we shall see this better In them all answer exactly word for word Adam is fallen and become the first fruits of them that die CHRIST is risen and became the first fruits of them that live for they that sleepe live Or you may if you please keepe the same terme in both thus Adam is risen as we vse to call rebellions risings He did rise against GOD by Eritis sicut Dij Gen 3.6 He had never fallen if he had not thus risen His rising was his fall We are now come to the two great Persons that are the two great Authors of the two great matters in this world life and death Not either to themselves and none els but as two Heads two Roots two first fruits either of them in reference to his companie whom they stand for And of these two hold the two great Corpâ—rations 1 Of them that die they are Adam's 2 Of them that sleepe and shall rise that is CHRIST ' s. To come then to the particular No reason in the world that Adam's transgression should draw us all downe to death onely for that we were of the same lump and that CHRIST 's righteousnesse should not be availeable to raise us up againe to life being of the same sheaves whereof He the first fruits no lesse then before of Adam Looke to the things Death and Life Weakenesse is the cause of death Raising to life commeth of Power 2. Cor. 13.4 Shall there be in Weakenesse more strength to hurt then in Power to do us good Looke to the Persons Adam and CHRIST shall Adam being but a living soule Ver. 45.47 infect us more strongly then Christ a quickning spirit can heale us againe Nay then Adam was but from the earth earthly CHRIST the LORD from heaven Shall earth doe that which heaven cannot vndoe Never it cannot be Sicut Sic As and So so runne the termes But the Apostle in Rom. 5. where he handleth this very point tells us plainly Non sicut delictum Rom. 5.15 ita donum Not as the fault so the Grace Nor as the fall so the Rising but the Grace and the Rising much more abundant It seemeth to be A pari it is not indeed It is under value Great odds between the Persons the Things the powers and the meanes of them Thus then meet it should be Let us see how it was Heer againe the very termes give us great light We are saith he restored Restoring doth alwaies presuppose an attainder going before and so the terme significant For the nature of attainder is One person maketh the fault but it taints his blood and all his posteritie The a Heb. 9.27 Apostle saith that a Statute there is All men should dye But when we go to search for it we can finde none but b Gen. 3.19 Pulvis es wherin onely Adam is mentioned and so none die but he But even by that Statute death goeth over all men even those saith Saint Paul that have not sinned after the like manner of transgression of Adam By what law By the law of Attainders The Restoring then likewise was to come and did come after the same manner as did the attainders That by the first this by the second Adam so He is called Ver. 45. Lev. 18.5 There was a Statute concerning GOD 's commaundements qui fecerit ea vivet in eis He that observed the commaundements should live by that his obedience Death should not seise on him CHRIST did observe them exactly therefore should not have beene seised on by death should not but was and that seisure of his was deathe's forfeiture The laying of the former Statute on
lift up their heads their redemption is at hand their full redemption then full Luc. 21.28 when both soule and body shall enioy the presence of GOD. And what we say of GOD 's worke the same we say of the soule 's desire 2. Reason It is not full neither without this Every man yea the Saints Saint Paul by name professeth all our desire Nolimus expoliari sâ—d supervestiri We would not be stripped of this flesh but be clothed with glorie immortall upon soule flâ—sh both which desire 2 Cor. 5.4 being both naturall and having with it the concurrence of God's Spirit cannot finally be disappointed I add further that it is agreeable not only to the perfection of His work 3. Reason but even to His iustice that Iob's flesh should be admitted upon the Septuagint's reason in the forepart of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it hath gone through ioyned in the good endured all the evill as well as the soule For God is not unrighteous Heb. 6.10 to deprive the laborer of his hire but with Him it is a righteous thing to reward them ioiâ—tly that have ioyntly done sâ—rvice and not sever them in the reward that in the labour were not severed But the flesh hath done her part either in good or evill her members have been members either waies In the good the flesh hath kneeled Rom. 6.13 prayâ—d watched fasted wasted and wearied it selfe to and for God In evill it hath done I need not tell you what and that to and for sinne Therefore even iustice would they should share in the reward of the good and in the evill take like part of the punishment This may serve for the flesh And sure the very same may be sayd and is no lesse strong for the third degree 3 In carne meâ c. In my owne flesh and with the same eyes as for the flesh and the eyes so that the same flesh should participate and the same eyes and no other for them No iustice one flesh should labour another reape that it never laboured for What comfort can it be for the poor body to abbridge it selfe of much pleasure and to devoure much tediousnesse and many afflictions and another strange body shall step up come between and carry away the reward Nay if these â—yes of Iob's have dropâ—en many a teare it is reason the teares be wip't from them not from another payre of new-made eyes If they have restrained themselves Chap. 16.20 even Chap. 31.1 by covenant from straying after obiects of lust it is meet they be rewarded with the view of a better obiect But to say true so should there be no resurrection indeed a rising up rather of a new then a rising againe of the old Iob should not rise againe this Iob but another new Iob in his place and stead Therefore is this point ever most stood on 1. Cor. 15.53 Ioh 2 19· of the rest Saint Paul not a corruptible or a mortall at large but Hoc this corruptâ—ble this mortall Yea our SAVIOVR Himselfe solvite Templum hâ—c this vâ—ry Temple and to shew it was that very one indeed it pleased Him to retaine the print both of the nayles speare And Iob most plaine of all using not onely the word His as it were pointing to it with his finger positivè but by adding this no other exclusivè too to expresse it the more fully above exception 4. Vidâ—bo â—â—hi I my selfe shall c. But now these all 1 seeing God and 2 in the flesh and 3 in the same flâ—sh all are as good as nothing without the fourth Videbo mihi a little word but not to be little regarded In the translation it is left out sometimes never in the treaty To see Him for our good els all the rest is little worth For all shall see Him and in the flesh and in the same flesh but all not sibi but many contra se not to their good all but many to their utter destruction This very word is it which draweth the Diameter between the resurrection of life the resurrection of condemnation the right hand and the left the sheepe and the goates They that see them sibi to them Esay Arise sing They that contra se Esay 26.19 of them Saint Iohn Videbunt plangent see they shall mourne Thoâ—e shall fly Apoc. 1 7. â—uc 17.37.23.30 as Eagles with all speed to the body These other draw back and shrinke into their graves creepe into the clifts holes to avoyd the sight cry to the hills to fall upon them hide them from that sight One shall rapi in occursum be caught up to meet 1 Thess. 4.17 Psal. 9.17 the other shall converti retrorsum be tumbled backward into hell with all the people that forget God So that this word is all in all which God after expounds Videbit faciem meam in iubilo with ioy iubilee shall he behold my face as a râ—deemer Chap 33.26 not as a revenger and as it followeth with hope and not with feare in his bosome And the very next point was it that revived him and in very deed the tenor of his speech so often iterating the same thing and dwelling so upon it sheweth as much Once had been enough I shall see God He comes over it againe and againe as if he felt some speciall comfort even by speaking it Three severall times he repeats this sâ—eing and three other his person I and I my selfe and I none other but I And as if he were not enough he reckons up three parts his skinne flesh eyes As if being once in he could not tell how to get out Blame him not it seemes he felt some ease of his paynes at least forgatt them all the while he was but talking It did so ravish him having begunn he knew not how to make an end III The twâ— Acts 〈◊〉 His â—â—â—wledge Thus much for the object Now to his Scio his knowledge first and then his Sperâ— his hope after For his knowledge there be foure things I would note out of foure words 1 His certainty out of Scio 2 His proprietie out of meus 3 His patient waiting out of Tandem 4 and His valour or constancie in non obstante Scio his certainty That he did not imagine or conceive it might be but knew it for certaine 1. His ceâ—tâ—inty Sâ—iâ— even for a principle Quis scit Who knowes saith one Eccl. 3.21 Who knâ—weth whither men dye as bâ—asts Quis scit Scio Who knowes I know saith Iob. Pâ—tasâ—ne saith he Chap. 14. Thinke you one that is dâ—ad may rise againe Thinke I know it saith Iob. It was res facta even this day to His Disciples It was res certa to him many hundred yeares before It is much to the praise of his faith so much was not found no not in Israël And
95.6 Salomon 1. Kiâ— â— 54 Ezechias 2. Chr. 29.30 Prophetae Daniel Dan. 6.10 Esdraâ— â—sâ— 9.5 Mica Mic. â—â— Christus Ipse Luc. 22.41 Apostoli Petrus Act. 9.4 Paulus Eph. 3.14 Jacobus He goâ—p 5 â—â—â— pud Hiâ—â—â— Supâ—â—â—â— .. Act. 7.60 Ecclesia 〈◊〉 Ipsâ— Pâ—â—â—â—coâ—â—â— Act. 20.36.21.5 They in the Scripture They in the * 〈…〉 l. 5. c. 3. Toâ—w câ—â—â— Mar. 1. 3. c. 18. De â—aroâ— â—el Athâ—aâ— in Vitâ Aâ—tâ—â— Bâ—sâ—l 〈…〉 Hiâ—râ—m 2. 〈…〉 ad Ipsi 〈◊〉 de co◠〈…〉 gerrâ—â— c. 5. Tâ—â—â—ph Alex. Pasch. 2. Câ—sâ— Ar◠〈◊〉 30. Primitive Church did so did bow And verily He will not have us worship Him like Elephants as if we had no ioynts in our â—nees He will have more honour of men then of the pillers in the Church He will have us bow the knees And let us bow them in GOD 's Name Bow to His Name To bow the Knee And to His Name to bow it For This is another prerogative He is exalted so whose Person Knees doe bow but He to whose Name onely much more Acts 1.9 Psal. 16.2 But the cause is heere otherwise For His Person is taken up out of our sight all we can doe will not reach vnto it But His Name He hath left behind to us that we may shew by our reverence and respect to it how much we esteeme Him Psal. 111.9 how true the Psalme shall be Holy and reverend is His Name But if we have much adoe to get it bow at all much more shall we have to get it done to His Name 1. There be that doe it not 2. What speake I of not doing it There be that not onely forbeare to do it themselves but put themselves to an evill occupation to finde faults where none is and cast scruples into mens mindes by no meanes to doe it 3. Not to doe it at His Name Nay at the holy Mysteries themselves not to do it Where His Name is I am sure and more then His Name even the body and bloud of our LORD IESVS CHRIST And those not without His soule Nor that without His Deitie Nor all these without in-estimable high benefits of grace attending on them And yet they that would be glad and faine a Pardon for this life Câ—sa Arâ—l 〈◊〉 30 or some other Patent with all humilitie to receive upon their knees This so great so high so heavenly a Gift they straine and make dangerous to bow their Knees to receive it as if it were scarce worth so much But it hath ever beene the manner in CHRIST 's Church whether we * Mat 2.11 offer to Him * Chrysost. hom ad Pâ—p Aâ—â—ioch 61. Ambros. in Psa. 98. Iob. 3. c. 12. De Spir. S. Aug. in Ps. 22 8. Epist. 120. c. 27. or receive ought offered from Him in this wise to doe it But to keepe us to the Name This is sure The words themselves are so plaine as they are able to convince any mans conscience And there is no Writer not of the Ancient on this place Amâ—ros Hexam lib. 6. c. 9. Hiero. in Esa. 45. Cyril in Esa. l. 4. c. 3 Theodor in Phil. 2. that I can finde save he that turned all into Allegories but literally vnderstands it and likes well enough we should actually performe it Yet will yee see what subtilties are taken up to shift this duty All Knees are called for and all have not Knees Heere are three rankes reckoned and two of them have none What is that to us we have To us it is properly spoken and we to looke to it And if this were ought that the spirits in Heaven and Hell have no bodies and so no Knees Why they have no Tongues neither properly and then by the same rule take away confessing too and so doe neither But the Apostle 1. Cor. 13.1 that in another place gives the Angells tongues with the tongues of men and Angels might aswell in this place give them Knees they havâ— one as much as the other And in both places humanum dicit he speakes to us after the manner of men Rom. 6.19 that we by our owne language might conceive what they doe For sure it is the spirits of both kindes as they doe yeeld reverence so they hâ—ve their waies and meanes to expresse it by somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Knee They doe it their way we to doe it ours And this is ours let us looke to our owne then and not busie our braines about theirs But for us and for our sakes they are divers times expressed in the Revelation Reuel 4.10.5 â— 14.7.11 even doing thus falling downe before Him 2. The Name of IESVS Secondly why to this Name more then to the Name of CHRIST There want not reasons why CHRIST is not cannot be the Name of GOD GOD cannot be annoiâ—â—ed But Iâ—SVâ— is the Name of GOD and the chiefe Name of GOD as we have heard The name Câ—â—IST is communicated by Him to others namely to Princes So is not IESVS that is proper 〈◊〉 4â— 1â— Ego sum praeter me non est alius And ever that which is proper is above that which is holden in common CHRIST is annointed to what end to be our SAVIOVR That is the end then And ever the end is above the meanes ever the name of health above the name of any medicine Bâ—t â—hen we finde expressely in the verse this Name is exalted above all names and this act limited to it in direct words and so this name above them in this very peculiar Why seeke we any further Thirdly What to the two syllables or to the sound of them What needs this We speake of sound or syllables The Text saith doe it to the Name The name is not the sound but the sense The caution is easie then doe it to the sense have minde on Him that is named and doe His Name the honour and spare not Fourthly But it cannot be denied but there hath superstition beene vsed in it Suppose there hath And almost in what not In hearing of Sermons now is there not superstition in a great many What shall we doe then Lay them downe abandon hearing as we doe Kneeling I trowe not but remoove the superstition and retaine them still Doe but even so heere and all is at an end Indeed if it were a taken-up-worship or some humane iniunction it might perhaps be drawen within the case of the brazen Serpent 2. Reg 1â— 4. But being thus directly set downe by GOD himselfe in us there may be superstition in it there can be none And if it be in us we are to mend our selves but not to stirre the act which is of GOD'S owne prescribing It was never heard in Divinity that ever superstition could abolish a duty of the Text. That we set our selves to drive away superstition it is well But it will be well too that we so drive it away as we
That Christ's bodie is Templum hoc 2. The dissolution of it by death in Solvite 3. The rearing it up againe by His resurrection in Excitabo 4. The time to doe it in three dayes By which circumstance of three dayes and this day the third of them commeth this time to claime a kind of propertie in this passage of Scripture And that two waies For first at this Feast were these words heer spoken you may see they were so at the thirteenth verse before at the Feast of Easter And secondly at this Feast againe were they fullfilled after the Solvite three dayes since the Excitabo this very day So at this Feast the promise and at the very same the accomplishment of it The accomplishment once the memoriall ever Being then at this very time thus spoken and done Spoken heer now done three yeares after Being I say spoken and done and at this time spoken and done Neverso fit as now I. The two senses of Templâ—â—oc Ver. 20. Solvite Templum hoc Templum hoc we begin with It is a borrowed terme But we cannot misse the sense of it For both are set downe heer to our hand the wrong sense and the right The wrong the next verse of all for the materiall Temple So the Pharisees tooke it and mis-tooke it The right the next Verse after for the Temple of His body So they should have taken it For so He meant it Ver. 21. Ipse autem dicebat c But He spake of the Temple of His Body And He know his owne meaning best and reason would should be His own Interpreter And this meaning of His it had been no hard matter for them to have hitt on but they came but a byrding but to catch from Him some advantage and so were willing to mistake Him As this they caught as an advantage we see and layd it up for a raynie day and three yeares after out they came with it and framed an Inditement upon it as if He had meant to have destroyed their Temple Mat. 26.61 Mar. 14.58 The Pharisees sense could not be true Ver. 18. But was it likely or could it once be imagined He meant to destroy it It was GOD'S house And the zeale of God's house but even a verse before consumed Him And doth His zeale now like the zeale of our times consume God's house What and that so quickly but a Verse between But even very now He purged it And did He purge it to have it pulled downe That were preposterous Now it was purged pull it downe Nay pull it downe when it was polluted Now it is cleansed let it stand To reforme Churches and then seeke to dissolve them wil be counted among the errours of our Age. CHRIST was farr from it He that would not see it abused would never endure to have it destroyed specially not when He had reformed the abuses And yet more specially not even presently upon it they might be sure But that which must needs lead them to the right meaning was that these words Templum hoc He could not say them but by the manner of His uttering them by His very gesture at the delivery of this particle hoc they must needs know what Temple it was He intended It was easy to marke whither He carried His hand or cast His eye up to the fabrique of it or whither He bare them to His bodie Which one thing onely was enough to have resolved them of this point and to quit our Saviour of aequivocation We will then wayve theirs as the wrong meaning And take it as he wisheth The true sense Chap. 13.23 who leant on his breast and best knew His minde of the Temple of His bodie But what resemblance is there between a bodie and a Temple 1. A Bodie a Temple Ver. 16. or how can a bodie be so termed Well enough For I aske why is it a Temple What makes it so Is it not because it is Domus Patris mei as He said a little before because GOD dweleth there For as that wherein man dwells is a house So that wherein GOD is a Temple properly That I say wherein be it place or be it bodie So come we to have two sorts of Temples Temples of flesh and bone as well as Temples of lime and stone For if our bodies be termed houses because our soules tenant wise abide and dwell in them If because our soules dwell they be houses if GOD doe so they be Temples why not Why not 1. Cor. 6 1â— why know yee not this saith the Apostle that your very bodies if the Spirit of GOD abide in them eo ipso Temples they be such as they be But then they be so specially when actually we imploy them in the service of GOD. For being in His Temple and there serving Him then if ever they be Templa in Templo Living Temples in a Temple without life A bodie then may be a Temple Even this of ours And if ours these of ours I say in which 2. CHRIST 's body a Temple Col. 2.9 the Spirits of God dwelleth onely by some gift or grace with how much better right better infinitely His bodie Christ's in whom the whole God-Head in all the fulnesse of it dwelt corporally Corporally I say and not Spiritually alone as in us By nature by personall union not as in us by grace and by participation of it onely Againe if ours which we suffer oft to be polluted with sinne that many times they stand shutt up and no service in them for a long season togither how much more His that never was defiled with any the least sinne never shut but continually taken up and wholly imployed in His Father's service His above all exception His without all comparison certeinly Alas ours but Fathers acâ—es under goat skinns His the true the Marble the Cedar-Temple inâ—enâ— in CHRIST'S bodie then a Temple But a Temple at large will not serve It must be Templum hoc that very Temple 3. Christ's body This Tâ—â—â—le or 〈…〉 they too heat for And so we to proceed yet further and to seeke a congruitie of His bodie with the materiall Temple it was taken for to which there is no doubt His intent was to resemble it The Rabbins in their Speculative Divinitie doe much busy themselves to shew that in the Tâ—mple there was a modell of the whole world and that all the Sphaeres in heaven and all the Elements in earth were recapitulate in it They were wide The Fathers tooke the right and bestowed their time and travaile more to the point to shew how that Temple and all that was in it was nothing els but a compendious representation of CHRIST for whom and in whose honour was that and all other true Temples And this they did by Warrant from the Apostle who in Heb. IX aimeth at some such thing Heb. 9.5 Christ's bodie Templum hoc wherein like Now the points of
Vivenesse as I may say the vivacitie the vigor it hath from CHRIST rising and by His rising opening to us the gate of life at large What life Eny life this life No vivam per resurrectionem Not this heere falsi seculi vita as even the Heathen man called it but the other the life by the resurrection the true life indeed Not to live heere still as we doe But to rise againe and live as CHRIST this day did That so we mistake not the life and take the wrong for the right For so shall we mistake in our hope also as commonly we doe For shall we doe hope no wrong The truth is Hope heares evill without a cause The fault is not hope 's the fault is our owne we put it where we should not and then lay the blame upon hope where we should blame our selves for wrong putting it For if ye put it not right this is a generall rule As is that we hope in so is our hope a Esay 36 6. Ye leane on a reed saith Esay b Iob. 8.14 Ye take hold by a cobweb Iob. c Eccles. 34.2 Ye catch at a shadow saith the Wise man And can it be then but this hope must deceive you We for the most part put it wrong for we put it in them that live this transitorie perishing life we put it in them that must die and then must our hope die with them and so prove a dying hope Miserable is that man Sap. 1.3 10. that among the dead is his hope saith the Wise man The Psalme best expresseth it our hope is in the Sonnes of men Psal. 145.3 and they live by breath and when that is gone they turne to dust and then there lies our hope in the dust For how can ever a dying object yield a living hope But put it in one that dies not that shall never die and then it will be Spes viva indeed No reed no cobweb-hope then but helmet anchor-hope hope that will never confound you And who is that or where is he that we might hope in Him That is Iâ—SVS z CHRISTVS spes nostra IESVS CHRIST our hope so calls him Saint Paul 1. Tim. 1.1 Such shall their hope be that have CHRIST for their hope Yet not CHRIST every way considered not as yesterday in the grave nor as the day before giving up the Ghost upon the Crosse dead and buried yields but dead hope But in IESVS CHRISTVS hodiè IESVS CHRIST today that is CHRISTVS resurgens CHRIST rising againe CHRIST not now a living soule but a quickning spirit In CHRIST 's life then But not in His mortall life They that so hoped in Him to Emmaus they went this day with Nos autem sperabamus we did hope Did while He was alive Luk. 24.21 but now now He is dead no more hope now And for two daies as He was so was their hope dead and buried and if He had risen no more had been quite dead for ever But this day He revived and rose againe So did their hope too To this life we are regenerate by the resurrection of Christ Right As to death generate by the fall of the first Adam So to life regenerate by the rising againe of Christ the second And these two Resurrection and regeneration match well The Regeneration of the soule is the first Resurrection And the Resurrection of the bodie is the last Regeneration So doth our SAVIOVR CHRIST terme it Mat. 19. Matt. 19.28 In the regeneration when the Sonne of Man shall sit that is at the generall resurrection So was His owne His resurrection His regeneration This day have I begotten thee the verse of the Psalme the Apostle applies to Christ's aeternall generation Heb. 1.5 Psal. 2.7 But so doth he to his Resurrection also Act. 13.33 For then was Christ himselfe regenerate as it were begotten in a sort anew and brought forth out of the grave as out of the wombe the very wombe wherein He was borne to the immortall that is to the true life By His resurrection and if ye aske how Esay tells vs There goeth from His resurrection an influence which shall have an operation like that of the dew of the spring Esay 26.19 which when He will let fall the earth shall yield her dead as at the falling of the dew the herbs now rise and shoot forth againe Which terme therefore of regenerating was well chosen as fitting well with His rising and the time of it The time I say of the yeare of the weeke and if ye will of the day too For He rose in the dawning Luk. 24.1 then is the day regenerate and in primá Sabbati that the first begetting of the Weeke And in the spring when all that were winter-sterved withered and dead are regenerate againe and rise up anew â— In hâ—â—editaete To an inheritance We passe now to the Inheritance But as we passe will ye observe the situation first It is well worth your observing that the Resurrection is placed in the midst bebetweene our Hope and our Inheritance To hope before it before the resurrection hope But after to the Inheritance it selfe to the full possession and fruition of it So from the state of hope by the resurrection as by a bridge passe we over to the enjoying our Inheritance And that falls well with the feast which is the feast of the Passe-over The Resurrection is so too passe we doe from spes to res So passed CHRIST So we to passe Every word stands exactly in his place and order An Inheritance accords well with according to His mercie We have it not of our selves or by our merits by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them but of Him and by His mercies and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them Els were it a purchase and no Inheritance It comes to us freely as the Inheritance to children Well with Mercie and well with Regeneravit For the Inheritance is of Children perteines to the Children either of generation by Nature or of Regeneration by Grace By the former He is Pater Domini nostri by the later He is Pater noster But yet for all that Ad haereditatem is a new point Begetting is properly but to life and nothing els The greater part by far are begotten so To Inherit besides not one of a thousand Aske poore mens children Aske yonger brethren But this heere not in Vivam onely but in Haereditatem also and these are two 1 To be begotten vivam 2 To be heires haereditatem It is not Lazarus resurrection to rise againe to the condition he had before It is Christ's rising to receive an Inheritance withall Nor shall we need to doubt eny prejudice to GOD from whom it comes by our comming to this Inheritance Vivam and Haereditatem there will stand well together Heere they will not Heere the Inheritance comes not but by the death of the partie in possession But there
away tel me where thou hast layd Him and I will fetch Him Him Him and Him and never names Him or tells who He is This is Solaecismus amoris an irregular speech but love's owne dialect Him is enough with love who knowes not who that is It supposes every body all the world bound to take notice of Him whom we looke for onely by saying Him though we never tell His name nor say a word more Amor quem ipse cogitat neminem putans ignorare The other is in her ego tollam If he would tell her where he had layd Him she would goe fetch Him that she would Alas poore woman she was not hable to lift Him There are more then one or two either allowed to the carrying of a corps Aâ— for His it had more then an hundred pound weight of myrrhe and other odours upon it beside the poise of a dead body Ioh. 9.39 She could not doe it Well yet she would doe it though O mulier non mulier saith Origen for ego tollam seemes rather the speech of a Porter or of some lustie strong fellow at least then of a silly weake woman But love makes women more then women at least it makes them have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the courage above the strength farr Never measures her own forces no burden too heavie no aâ—â—ay too hard for love nihil crubescit nisi nomen difficultatis and is not ashamed of any thing but that any thing should be too hard or too heavie for it Affectus sine mensurâ virium propriarum Both these argue dilexit multùm And so now you have the full number of ten VER 16. IESVS saith to her Marie She turned her selfe and said to Him Rabboni that is to say Master Now magnes amoris amor Nothing so allures so drawes love to it Christ's second speech as doth love it selfe In CHRIST specially and in such in whom the same minde is For when her Lord saw there was no taking away His taking away from her all was in vaine neither men nor Angels nor Himselfe so long as He kept Himselfe Gardiner could get any thing of her but her Lord was gone He was taken away and that for the want of IESVS nothing but IESVS could yield her any comfort He is no longer hable to containe but even discloses Himselfe And discloses Himselfe by His voice For it should seeme before with His shape He had changed that also But now He speakes to her in His knowen voice in the wonted accent of it does but name her name Marie no more and that was enough That was as much to say Recognâ—sce à quo recognosceris she would at least take notice of Him Augustine that shewed He was no stranger by calling her by her name For whom we call by their names we take particular notice of So GOD sayes to Moses Te autem cognovi de nomine Exod. 33.17 Thou hast found grace in my sight and I know thee by thy name As GOD Moses So Christ Marie Magdalen And this indeed is the right way to know Christ to be knowen of Him first Gal. 4.9 the Apostle saith Now we have knowen GOD and then correcteth himselfe or rather have beene knowen of GOD. For till He know us we shall never know Him aright And now loe Christ is found found alive that was sought dead A cloud may be so thick we shall not see the Sunne through it The Sunne must scatter that cloud and then we may Heer is an example of it It is strange a thicke cloud of heavinesse had so covered her as see Him she could not through it this one word these two syllables Marie from His mouth scatters it all No sooner had His voice sounded in her eares but it drives away all the mist dries up her teares lightens her eyes that she knew Him straight and answeres Him with her wonted salutation Rabboni If it had lien in her power to have raised Him from the dead Her answer she would not have failed but done it I dare say Now it is done to her hands And with this all is turned out and in A new world now Away with sustulerunt His taking away is taken away quite For if His taking away were her sorrow Contrariorum contraria consequentia Si de sublato ploravit de suscitato exultavit we may be sure If sad for His death for His taking away then glad for His rising Augustine for His restoring againe Surely if she would have been glad but to have found but His dead body now she finds it and Him alive what was her joy how great may we think So that by this she saw Quid ploras was not asked her for nought that it was no impertinent question as it fell out Well now He that was thought lost is found againe and found not as He was sought for not a dead body but a living soule nay a quickening Spirit then And that might Mary Magdalen well say He shewed it 2. Cor. 15.45 for He quickned her and her Spirits that were as good as dead You thought you should have come to CHRIST 's Resurrection to day and so you do But not to His alone but even to Mary Magdalen's resurrection too For in very deed a kind of resurrection it was was wrought in her revived as it were and raised from a dead and drooping to a lively and cheerefull estate The Gardiner had done his part made her all greene on the suddaine And all this by a word of His mouth Such power is there in every word of His so easily are they called whom CHRIST will but speake to But by this we see when He would be made knowne to her after His rising He did choose to be made knowne by the eare rather then by the eye By hearing rather then by appearing Opens her eares first and her eyes after Her eyes were holden till her eares were opened 〈◊〉 14. â—6 Psal. 40.6 comes aures 〈◊〉 aperâ—â—sti mihi and that opens them With the Philosophers hearing is the sense of wisedome With us in divinitie it is the sense of faith So most 〈◊〉 CHRIST is the Word hearing then that sense is CHRIST 's sense vice quam visu more proper to the Word So sicut audivimus goes before Psal. 48.8 and then sic vidimus comes after In matters of faith the eare goes first ever and is of more use and to be trusted before the eye For in many caseâ— faitâ—h 〈…〉 sight faileth Psal. 95.7 Tâ—eir 〈◊〉 a good 〈◊〉 to come to the knowledge of Christ by Hodiè si vocem to heaâ—e 〈◊〉 voice Howbeit it is not the onely way There is another way to take noticâ— of Him by besâ—â—s and we to take notice of it On this very day we have them both Foâ— twisâ— this day came Christ unknowne first and then knowen after To Marie Magdalen heer and to them at Emmaus Luc.
4. We to be like Him in both And put this to it and I have done this point That such as is himselfe such if we heare Him will He make us to be And the more true and sooth fast any of us is of his word the more given to doe good and save the liker to him and the liker to have our parts in His rising We know quis est iste now This for the first part Now the Prophet hearing Him answer so gently takes to Him a little courage II. The second question Why His apparell is red to aske Him one question more about His colours He was a little troubled with them If you be so mighty to save as you say how comes it then what ailes your garments to be so redd and adds what kind of redd and he cannot tell what to liken them better to then as if he had newly come out of some wine-presse had beene treading grapes and pressing out wine there He cals it wine but the truth is it was â—o wine It was very blood New wine in shew blood indeed that upon His garments So much appeareth in the next verse following Where He saith himselfe plainely that Blood it was that was sprinkled upon his clothes and had steined them all over We know well our reason leads us there could be no vintage at this time of the yeare the season serves not Blood it was The Answer But because the Prophet made mention of a wine-presse had hit on that Simile taking occasion upon the naming it He shapes him an answer accordingly That indeed He had beene in a wine-presse And so He had The truth is He had beene in one Nay in two then In one He had beene before this heere A double wine-presse we lose nothing by this we find CHRIST was in both We cannot well take notice of the one but we must needs touch upon the other But thus they are distingâ—isâ—ed In that former it was in torculari calcatus sum solus In this later it is Torcular calcavi solus In the former He was himselfe troden and pressed He was the grapes and clusters himselfe In this later heere He that was troden on before gets up againe and doth heere tread upon and tread downe calcare and conculcare both words are in the verse upon some others as it might be the Edomites The Presse he was troden in was his Crosse and Passion This which He came out of this day was in his descent and resurrection Both proper to this Feast One to Good-friday the other to Easter-day The first wine-presse Christ 's calcatus sum Ioh. 15.5 To pursue this of the wine-presse a little The presse the treading in it is to make wine Calcatus sum is properly of grapes the fruit of the vine CHRIST is the true vine He saith it himselfe To make wine of Him He and the clusters He bare must be pressed So He was Three shrewd streignes they gave Him One in Gethsemane Matt. 26.36 that made Him sweat blood The wine or blood all is one came forth at all parts of Him Ioh 19.13 Another in the Iudgement Hall Gabbatha which made the blood runne forth at His head with the thornes out of his whole body with the Scourges out of his hands and feet with the nailes The last streine at Golgothae where He was so pressed that they pressed the very soule out of his body and out rann blood and water both Haec sunt Ecclesiae gemina Sacramenta saith Saint Augustine out came both Sacraments the twin Sacraments of the Church Out of these pressures ran the blood of the grapes of the true Vine the fruit whereof as it is said Iudg. 9. cheereth both GOD and man Iud. 9.13 GOD as a libamen or drink-offering to Him Man as the cup of salvation to them But to make this wine His clusters were to be cutt cut and cast in cast in and troden on troden and pressed our all these before He came to be wine in the cupp As likewise when He calls himselfe Iob. 12.24 granum frumenti the wheat-corne these foure 1 the sicle the 2 flaile the â— milstone 4 the oven He passed through All went over him before He was made bread The Shew-bread to GOD to us the Bread of life But to returne to the wine-presse to tell you the occasion or reason why thus it behoved to be It was not idly done What need then was there of it this first pressing we find 1. Cor. 10. Calix Daemoniorum 1. Cor. 10.21 Gen. 3.5 The Divell hath a cup. Adam must needs be sipping of it Eritis sicut Dij went downe sweetly but poisoned him turned his nature quite For Adam was by GOD planted a naturall vine a true root but thereby by that cup degenerated into a wilde strange vine which insteed of good grapes brought forth labruscas wild grapes grapes of gall bitter clusters Moses calls them Esay 5.24 Deut 32.32 2 Reg. 4 â—0 Coloquintida the Prophet Mors in ollâ and mors in calice by which is meant the deadly fruit of our deadly sinnes But as it is in the fifth Chapter of this Prophesie where GOD planted this vine first He made a wine-presse in it So the grapes that came of this strange vine were cut and cast into the presse thereof came a deadly wine of which saith the Psalmist In the hand of the LORD there is a Cupp Psal 75.8 the Wine is redd it is full mixt and He poures out of it and the Sinners of the earth are to drinke it dreggs and all Those Sinners were our Fathers Matt. 16.27 and we It came to Bibite ex hoc omnes They and we were to drinke of it all One after another round Good reason to drinke as we had brewed to drinke the fruit of our owne inventions our owne words and workes we had brought forth About the cup went all streigned at it At last to CHRIST it came He was none of the sinners but was found among them By his good will Esa. 53.12 Mat. 20.39 He would have had it passe Transeat a me calix iste you know who that was Yet rather then we then any of us should take it it would be our bane He knew He tooke it off it went dreggs and all Alas the myrrhe they gave Him at the beginning the vinegar at the ending of his passion were but poor resemblances of this cup such as they wâ—re That another manner draught We see it cast Him into so unnaturall a sweat of blood all over as if He had been wroong and crushed in a wine-presse it could not have been more This lo was the first wine-presse and CHRIST in it three dayes ago and what with the scourges nailes and speares besides so pressed as forth it ranne blood or wine call it what you will in such so great quantitie as never ran it more plenteously out of any wine-presse of them
foure parts as did the former For there appeared 1 Tongues 2 cloven 3 as it it were of fier 4 sitting upon each of them The tongue is the substantive and subiect of all the rest It is so And GOD can send from heaven no better thing nor the Divell from hell no worse thing then it 1 Tongues The best member we have saith the Prophet The worst member Psal. 108.1 Iam. 3.6 we have saith the Apostle Both as it is imployed The best if it be of GOD 's cleaving if it be of his lighting with the fire of heaven if it be one that will sitt still if cause be The worst if it come from thâ— Divell's hands For he as in many other so in the sending of tongues striveth to be like GOD as knowing well they are every way as fitt instruments to worke mischiefe by as to doe good with There be tongues of Angels in 1. Cor. 13.1 and if of good Angels I make no doubt but of evill and so the Divell hath his tongues And he hath the art of cleaving He shewed it in the beginning when he made the Serpent linguam bisulcam a forked tongue to speake that which was contrarie to his knowledge and meaning Gen. 3.4 They should not die and as he did the Serpent's so he can doe others There is fier in hell as well as in heaven that we all know Onely in this they agree not but are unlike his tongues cannot sitt still but flie up and downe all over the world and spare neither Minister nor Magistrate no nor GOD himselfe Psal. 108.2 But if we shall say to our tongue as David did to his Awake up my glory that is make it the glory of all the rest of our members it can have no greater glorie then this to be the Organ of the Holy Ghost to set forth and sound abroad the knowledge of CHRIST to the glorie of GOD the Father And so vsed it is heavenly no time so heavenly as then in no service so heavenly as in that Not to inlarge this point further there is no new matter in it This heere of the Tongues is as that before of the sound both are to no other end but to admonish them of their Office whereto they heere received Ordination even to be Tongues to be trumpets of the Counsaile of GOD and of his Love to mankinde in sending His Sonne to save them Heere is winde to serve for breath and heere are Tongues now and what should let them to doe it Mar. 16.15 That which before they received in charge audibly Ite Praedicate the very same they heere receive visibly in this apparition which is after expounded thus Coeperunt loqui by vertue of these tongues they begann to speake â— Cloven tongues Tongues and cloven tongues And that very cleaving of right necessarie use to the businesse intended For that of theirs was but one whole intire tongue that could speake but one poore language the Syrian they were bred in There was not a cleft in it So could they speake their mind to none but Syrians and by that meanes should the Gospell have beene shut up in one corner of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the goodnesse of all that is good even the imparting it to the good of the common To the end then this great good of the knowledge of the Gospell might be dispersed to many Nations even to every nation under heaven To that end clove He their tongues to make many tongues in one tongue to make one man to be able to speake to many men of many Countries to every one in his owne language If there must be a calling of the Gentiles they must have the tongues of the Gentiles wherewith to call them Chap. 20.21 If they were debters not onely to the Iewes but to the Graecians nay not onely to the Graecians but to the Barbarians too then must they have the tongues not onely of the Iewes but of the Graecians and of the Barbarians too to pay this debt Rom. 1.14 Mar. 16.15 to discharge the duty of Ite Praedicate to all And this was a speciall favour from GOD for the propagation of His Gospell farre and wide this division of tongues and it is by the ancient Writers all reckoned a plaine reversing of the curse of Babel by this blessing of Sion since they account it all one and so it is either as at the first for all men to speake one language or as heere one man speake all That is heere recovered that there was lost and they inabled for the building up of Sion in every nation to speake so as all might understand them of every nation But this withall we are to take with us that with their many tongues they spake one thing Rom. 15.6 Chap. 4.24 and that Vnivocè With one mouth Rom. 15.6 With one voice Chap. 4.24 With diverse tongues to vtter one and the same sense that is GOD 's cloven tongue that is the division of Sion serving to edification With one tongue aequivocè to utter diverse senses diverse meanings that is none of GOD 's it is the Serpent's forked tongue the very division of Babel and tendeth to nothing but confusion â— Tongues aâ— of fier Tongues cloven and as they bad beene of fire As they had beene to keep a difference in these as before in the Winde and to shew that they were not of our elâ—mentarie fier For it is added they satt upon them which they could not have done without some hurt without skorching them at least if it had beene such fier as is in our chimneys But it was 〈◊〉 as it were ours that is in shew earthly indeed coelestiall And as the Winde so the fier from heaven Exod. 3.2 of the nature of that in the III. of Exod. which made the bush burne and yet consumed it not Where first we are to observe againe the conjunction of the tongue and fire The seate of the tongue is in the head and the Head of the Church is Christ. Ephes. 1.22 The native place of heate the qualitie in us answering to this fire is the heart and the Heart of the Church is the Holy Ghost These two ioyne to this worke Christ to give the tongue the Holy Ghost to put fier into it For as in the body naturall the next the immediate instrument of the soule is heate whereby it worketh all the members over even so in the mysticall body a vigor there is like that of heate which we are willed to cherish to be a Rom. 12.11 fervent in the Spirit to b 1. Thess. 5.19 stirre and to c 2. Tim. 1.6 blow it up which is it that giveth efficacie to all the spirituall operations To expresse this qualitie it appeareth in the likenesse of this element even to shew there should be an efficacie or vigor in their doctrine resembling it Quòd igneus est illis
And commonly other spirits are more violent and make a greater noise then the true Spirit The other two 1 of comming from heaven 2 comming for the Church from the holy heaven to the holy Church are both in sancto and sapere quae sursum being wise from thence and regard to religion and the Church are the two best Characters to discerne the Holy spirit by The Holy Spirit that is His Graces Now ye will understand of your selves I shall not need to tell you when we speake of the Holy Spirit as it filleth us we meane not the Essence or person of the Holy Ghost that fillâ—th heaven and earth saith the Prbohet and there is no going from it saith the Psalmist But onely certaine impressions of the Spirit Ier 23.24 Psal. 19 7. The Psalmist calleth them gifts Psal. LXVIII XVIII The Apostle Graces I. Cor. XII VII which carrie the name of their Cause so that in the Dialect or Idiom of the Scriptures to be filled with them is to be filled with the Spirit To shew this otherwhile they be joyned the spirit and power of ELIAS that is the power of the spirit Luke 1.17 the Wisdome and spirit of STEPHEN that is the wisdome of the Spirit Acts 6.10 And because these Gifts and Graces be of many points more Points of this Wind then there be of the Compasse and as it were many spirits in one sixe saith a Esay 11.6 Esai sevâ—â— saith b Apoc 1 4.3.1 S. IOHN they are all recapitulate under these two 1 Vnder the Wind is represented the saving grace which all are to have so to serve GOD that they may please Him as necessarie to all and without which we can be no more in our spirituall life then we can without our breath in our naturall This is generall to all It is said repleti sunt omnes the hearer must have it as well as the speaker It must ayre and drie up the superfluity of our nature els the fire will not kindle in us but turne all to smoke Of this Spirit are those nine points Gal. V. XXII 2 The other Gal. 2.22 represented in the Tongues sett forth unto us another kind of Grace principally meant and sent for the benefit of others given therefore in Tongues which serve to teach and in fire which serveth to warme others to shew are given and received for the good of others rather then of themselves And of this Spirit are the Points reckoned up I. Cor. XII VII And now we know what it was they were filled with let us come to the measure 2. The measures Repleti sunt Repleti sunt It was not spiritus transiens but implens a wind not that blew through them as it doth through many of us I know not how oft but that filled them they were the fuller for it Which word of filling wanteth not his speciall force referre we it to their estate now compared with what it was before repleti sunt or to their estate in this point compared with other since and namely with our selves Repleti sunt illi With theiâ— owne estate first For there is no question 1. Repleti sunt compared with their former estate Ioh. 20.22 they were not emptie or void of the Spirit before this comming They had not beene baptized by CHRIST Hâ— had not breathed on them and bidd them receive the HOLY GHOST in vaine If before this they had died none would have doubted of the estate of their soules This filling then first sheweth us there be diverse measures of the Spirit some single some double portions as appeareth by ELISAE'S petition not all of one size or scantling That as there are degrees in he wind Aura ventus procella a breath 1. Reg 2.9 a blast a stiffe gale so are there in the Spirit One thing to receive the Spirit as on Easter-day another as on Whit-sunday Then but a breath now a mighty wind Ioh 20.22 Ezek. 20.46 Ioel 2.28 then but received it now filled with it Sprinkled before as with a few dropps Ezekiel's stillabo Spiritum but now comes Ioel's Effundam spiritum which very text is alleaged at the XXVIII verse after by S. Peter powred out plenteously and they baptized that is plunged in it Imbuti Spiritu covered with some part of it so were they before heer now they be induti Spiritu clothed all over with power from above as CHRIST promised Luke XXIV XLIX To conclude the HOLY GHOST came heer saith Leo â—umulans non inchoans nec novus opere sed dives laâ—gitate rather by way of augmenting the old then beginning a new Though to say the truth both wayes He came heer The rule of the Fathers is Hierome and Cyrill have it where the HOLY GHOST was before and is said to come againe it is to be understood one of these two wayes 1 Either of an increase of the former which before was had 2 or of some new not had before but sent now for some new effect Breath they had before breath and wind are both of one kind differ onely secundùm magis minùs to be filled is but to receive onely in a greater measure therefore greater because their worke was now greater Before but to the lost sheep of Israël Mat. 10.6 Ioh. 16.16 now to all the stray sheepe in all the mountaines of the whole earth But beside that increase heer is a new forme too Which is a signe of a new gift utterly wanting in them before and wherewith now and never till now they were furnished to speake to all nations of all tongues under heaven Thus farre compared with themselves â— Repleti sunt illi with reference to others Now repleti sunt illi Illi with reference to others since and if you will to our selves They in the succeeding ages and we to this day receive the Spirit too or els it is wrong with us But both they before us short of the Apostles and we short of them by much It fareth heerin as it doth in the powring forth of an ointment the Psalme so likeneth it Psal. 133.2 No ointment at the skirts or edges of a garment doth runne so fresh and full as on the head and beard where it was first shed ever the further it goeth the thinner and thinner the streames be Therefore it is sayd Repleti sunt illi and even illi wants not his force they were filled they We but a Hin to their Epha but an handfull to their heape but a rantisme to their Baptisme They filled had as much as they could hold We have our measure such as it is but full we are not None of us so full but we could hold more 1 Reason And two reasons there are rendred 1 One such a Pentecost as this never was but this never the like before nor since It was CHRIST 's Coronation day the day of placing Him in His throne Psal. 68.18 Ephes. 4.8
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
too Gal. 4.6 〈◊〉 from them and not by way of generation That is Christ's proper 6. Breath-wise 〈◊〉 termed the Onely begotten and so none but He but by way of Emitte 〈◊〉 Emission sending it forth Psa. 104.30 that is out of the very body of the word Spirit 〈◊〉 or breathing One breathing yet from both even as the breath which 〈◊〉 the name and resemblance of it is one yet from both the nostthrills in the 〈◊〉 naturall All these are expressed or implied in our Baptisme And now lastly to returne 〈◊〉 to our purpose proceeds from them to come to us is breathed from them to 〈◊〉 Sent by them to be given us Per Spiritum sanctum qui datus est nobis 〈◊〉 the Holy Ghost which is given us given to receive and so to be received of us Rom. 5.5 〈…〉 openeth the way and maketh the passage over to the second question si 〈◊〉 Have ye received And so as we see the two parts follow well and kindly 〈…〉 the other For this now is the last thing to be heard of Him that it is not 〈…〉 to heare of Him but that we are to receive Him also and to give account 〈◊〉 Paul that we have so done â—hen we have now cleered the first question at our Baptisme and have heard 〈◊〉 such a one there is 2. And that He is GOD. 3. GOD in unitie of name 4. Yet 〈…〉 distinct and distinct as a person by Himselfe 5. A person by Himselfe yet 〈◊〉 Himselfe but proceeding 6. Proceeding from both Persons that stand before 〈◊〉 the Father and the Sonne 7. And that breath-wise And so we have done 〈…〉 But yet we have not done though For the other question must be 〈…〉 no remedie it imports us For as good not heare of Him at all as heare 〈…〉 Him 〈◊〉 then I come Si recepistis Have ye received the Holy Ghost II. The second part Wherein 〈…〉 points 1. That we are lyable to this question and to the affirmative part 〈…〉 and so are bound to receive Him For so si presuppsoeth 2. If 〈…〉 how to know it 3. If we have not how to compasse it 〈…〉 〈…〉 we may esteeme by this that S. 〈…〉 his 〈…〉 at the first as the most needfull point Two thing◠〈…〉 we must Secondly that it must be 〈…〉 〈…〉 〈…〉 any Spirit or receive at all May we not out of our selves 〈…〉 our â—urnes No For holy we must be if ever we sâ—â—ll rest 〈…〉 for Heb. â—â— â—4 without hâ—linesse none shall over see GOD. But holy we cannot be 〈…〉 or acquisite There is none such in all morall Philosophie 〈…〉 sâ—ith by illumination so have we our holinesse by inspiratiâ—◠〈…〉 both 〈◊〉 without 〈…〉 Philosophers came and so Christians may but that will not serve 〈…〉 furtheâ— Our habits acquisite will lift us no further then they did the 〈…〉 no further then the place where they grow that is earth and nature 〈…〉 câ—â—not worke beyond their kind nothing can nor rise higher then their spring 〈◊〉 therefore Si habituâ—â—â— acquisistis but si Spiritum recepistis we must go by Of recâ—iâ—ing the Holy Ghost 〈◊〉 then why recepistis Spiritum Sanctum the Holy Ghost No receiving will serve but of him The reason is 〈◊〉 nothing heer below that we seek but to heaven we aspire Then is to heaven we shall somthing from heaven must thither exalt us If Partakers of the divine nature 2. Pet. 1.4 we hope to be as great and pretious promises we have that we shal be that can be no otherwise then by receiving one in whom the divine nature is He being received imparts it to us and so makes us Consortes divinae naturae and that is the Holy Ghost For as an absoluâ—e â—ecessity there is that we receive the Spirit els can we not live the life of 〈◊〉 so no lesse absolute that we receive the holy Spirit els can we not live the life of 〈◊〉 and so â—onsequently never come to the life of glorie Recepistis Spiritum gives the life â—â—turall Recepistis Spiritum Sanctum gives the life spirituall 1. Cor. 1â— 45 1. There holdeth a correspondence between the naturall and the spirituall The same way the 〈◊〉 as made in the beginning by the Spirit mooving upon the waters of the dâ—ep the very same was the world new made the Christian world or Church by the sâ—me Spirit mooving on the waters of baptisme 2. And 〈◊〉 how in the first ADAM we come to this present life by sending the breath of life into our bodies So in the second come we to our hold in the other life by sending the Holy Ghost into our soules 3. By that Spirit which CHRIST was conceived by by the same Spirit the Christian also must be Not to be avoided absolutely necessarie all these it cannot be otherwise Another 〈◊〉 of His â—â—ceiving For a 2. Luke 11.24 the house will not stand emptie long One Spirit of other holy or unholy will enter and take 〈◊〉 up We see the greatest part of the 〈…〉 are entered upon and held some by the b Esa. 29.10 spirit of slumber that passe their â—ime â—s it were in a sleepe without any sense of GOD or religion at all Others by the c Esa. 19.14 spirit of giddinesse that reele to and fro and every yeare are of a new 〈◊〉 Others by d 1. Tim. 4.1 the spirit of error given over to beleeve lies through strong illusâ—â—â— And they that seeme to know the truth some with the e Luke 11.24 uncleane spirit some 〈…〉 f Iam. 4.5 or some such for they are many that a kind of necessitie there is to 〈…〉 and receive the good Spirit that some or other evill spirit from GOD 〈…〉 From which GOD deliver us A third 〈…〉 â—e receive Him for that with Him we shall receive what ever we 〈…〉 need 〈…〉 for our soule 's good And heer fall in all His Ofâ—iâ—es By Him g Tit. â— 6 we are regenerate at the first in our baptisme By Him after Heb. â— 2 conâ—â—rmed in the imposition of hands By Him after 1. Tim. 5 1â— renewed to repentance when we fall 〈◊〉 by a second imposition of hands By Him 〈…〉 taught all our life long that we 〈…〉 〈…〉 〈…〉 forget 〈…〉 stirred up in what we are dull 〈…〉 〈…〉 〈…〉 〈…〉 infirmities comforted in our heavinesse in a 〈…〉 day of 〈…〉 and â— râ—â—sed up againe in the last day Go all 〈…〉 our Baptisme to our very Resurrection and we cannot misse Him 〈…〉 we must 〈…〉 other side Si non recepistis without Him received receive what we will 〈…〉 good Receive the Word it is but r 2. Cor. 3.6 a killing letter receive 〈…〉 IOHN 's Baptisme but a s Gal. 4 9. barren element receive His flesh t Ioh. 6.63 it profiteth 〈…〉 CHRIST it will not do for u Rom. 8.9 Qui non
habet Spiritum Christi bic 〈◊〉 He that hath not His Spirit is none of His. So CHRIST renounces 〈…〉 no part in him To receive CHRIST and not the Holy Ghost is to no 〈…〉 â—o conclude if we receive not Him we be but x Iud. 19. animales Spiritum non 〈…〉 men of soule having not the Spirit y 1. Cor. 2.19 Et animaelis homo the naturall 〈…〉 ever received the Spirit neither perceiveth nor receiveth the things of GOD 〈…〉 to do with them So that Spiritum non habentes is enough and there 〈…〉 more but onely that to condemne us All this layd together we see 〈◊〉 â—piritum is no more then needs and it must needs have an answer 〈◊〉 point is how to certifie our selves whither we have received this Spirit 2. If we have received how to know it 〈◊〉 say 1 Whither the Spirit first 2 And then whither that Spirit be the Holy 〈…〉 〈◊〉 Spirit the signes are familiar For if it be in us as the naturall Spirit doth 〈◊〉 Heart it will beat At the mouth it will breath At the pulse it wil be felt 1. Whither received the Spirit Some 〈◊〉 these may but all these will not deceive us 〈◊〉 the Heart we begin for that is first a Ezek. 36.26 Dabo vobis Cor novum Spiritum novum 1 The Heart 〈◊〉 heart and a new Spirit we shall find b Eph. 4.23 We shal be renewed in the Spirit of our mind 〈…〉 supervenisse Spiritum nova desideria demonstrant saith Bernard That a 〈…〉 is received no better way to know then by new thoughts and desires That 〈◊〉 watches well the Current of his desires and thoughts may know whither and 〈◊〉 it is he is ledd by old or new Therefore our Saviour CHRIST breathed 〈◊〉 when He first gave them the Holy Ghost that they might receive Him there 〈◊〉 even c Ier 31.33 in vis ceribus in the inward parts d Esa. 26.18 A timore tuo Domine concepimus 〈◊〉 salutis We shall know the Spirit is conceived by the feare of GOD in our 〈◊〉 it is as the Systole or drawing in to refraine us from evill And we shall know 〈◊〉 Charitas Dei diffusa est in cor dibus nostris the love of GOD there shed abroad e Rom. 5.5 〈◊〉 hearts Which is as the diastole or dilating it out to all that good is 〈◊〉 then this every one may say all is well within 1 The Speech and their word must be 〈◊〉 we cannot gaynsay them For no man knowes in so saying whither they say 〈…〉 no. Therefore we go yet further and say Idem est vitae vocis organon the 〈◊〉 that serves us for life or to live by the same serves us also for the voice or to 〈…〉 So that way ye shall know it For if f Psal. 115.7 in ore ipsorum non est spiritus no breath 〈◊〉 perceived in their mouthes if they g speak not through their throats they are but 〈◊〉 no better Will ye see it at the mouth h Psal 116.10 Credidi propter quod locutus sum 〈◊〉 And i 2 Cor. 4.13 habentes eundem Spiritum if we have the same Spirit saith the 〈◊〉 shall do no lesse This we know for certaine that upon this day the Holy 〈…〉 in shape of tongues and they are for speech And this likewise that upon 〈…〉 the Holy Ghost these heer in the Text and generally all other speak and 〈◊〉 new tongues not such as they spake with before The miracle is ceased but 〈◊〉 holdeth still where the Holy Ghost is received there is ever a change in the 〈◊〉 a change from k Eph. 4 31. cursed uncleane corrupt communication unto l 5.3 such as 〈…〉 â—hen againe because even birds too may be and are somtimes taught to speak â— The Worke. 〈…〉 holy phrases for a need therefore further yet to the pulse we go and 〈◊〉 to the hand to the worke and enquire of that The Holy Ghost was first 〈◊〉 received by the m Ioh. 20.22 breath inward for the Heart Then by n Acts 2.3 fierie tongues for 〈…〉 But ever after and heer in this place the Holy Ghost we know was given 〈◊〉 by o Acts 1.17 laying on of hands and that to admonish us that by imposita and 〈…〉 by lifting up and laying to our hands we may know we have received 〈…〉 we have had â—aying on of 〈…〉 laying or putting our hands to any goâ—d â—â—rke 〈◊〉 7.9 〈…〉 who knowes it Not we our 〈◊〉 our own 〈…〉 And there is a 〈…〉 virbiâ— confitentur confesse at 〈…〉 with the deeds and that deceives too But there 〈…〉 s Gal. â— 6 sides quae operatuâ— saith that worketh that is 〈…〉 shew it selfe by his working that is S. IAME 's saith 〈…〉 be â—he Spirit Iam. 2.18 But without workes there it may not 〈…〉 S. IAMES is â—laâ—â— it is but Iam. â— â—â— a dead faith the carcasse of 〈…〉 Spirit in it No Spirit if no worke For usque adeò proprium est 〈…〉 inâ—roperetâ—â— nec sit so kindly it is for the Spirit to be working 〈…〉 is not There is none to worke Spectrum est non Spiritus a flying 〈…〉 it is not if worke it do not 〈◊〉 yet I cannot denie workes there may be and motion and yet no Spirit as in 〈…〉 engins Watches and Iacks and such like And a certaine artificiall thing 〈◊〉 is in religion we call it Hypocrisie that by certaine pinnes and ginnes makes 〈◊〉 of certaine works and motions as if there were Spirit but surely Spirit there is none in them Vaine men they are that boast of the Spirit without the worke Hypocrites they are that counterfeit the worke without the Spirit You shall easily discover these works â— Ver. 20.12 that they come not from the Spâ—rit by the two signes in Psal. LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 constant and 2 free They that come from cunning and not from the Spirit ye shall know them by this they be every foot out they are not constant they conâ—inue not uniforme long â—es 6.4 and when the barrell is about or the plummets downe they stay But how soever long they will not hold but vanish like the cloud dry 〈◊〉 like the dew of the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no constancie And ye shall 〈◊〉 them againe by the other note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which makes the difference between the Creatures and the Spirit For the Creatures are produced from 〈◊〉 The Spirit doth emanare proceed from within So these they have principiâ—â— mâ—tus ab extra that that makes them go is something some engine without they sâ—ow not freely they come not kindly as from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no naturall motion â—â—genions but not ingenuous Ingenuitie and constancie the free proceeding the constant continuing of them will soone
〈◊〉 as Saint Basil observeth The Spirit the Sovereigne Spirit Styled ever with this addition His owne Spirit the Spirit not of any Saint in concreto or in abstracto but even of GOD Himselfe Ioh. 3 8. Our SAVIOVR CHRIST teacheth us to take notice of Him as we doe of the Winde By his effect For the winde it is a body of ayre but so thinne and subtile as iâ— is â—ext neighbour to a Spirit We see foule rule heere in the world sometimes houses blowne downe trees blowne up by the roots When we see this we know streight this cannot be done with out some power And that power we are sure cannot subsist of it selfe it is an accident must needs have his inhaerence in some substance That substance if it be visible we call it a body if invisible a Spirit So our SAVIOVR tells us Spiritus est qui spirat It is the winde did this blew all these downe And even so of the Spirit of GOD when as upon this day they that could scarce speake one tongue well oâ— a soâ—ein were able perfectly to speake to every nation unâ—â—r heâ—ven every 〈◊〉 in his owne tongue This we know could not come to passe but by some power And sure we are that power must have for his Subject some substance And 〈◊〉 any visible or bodily Then some Spirit it must be And no Spirit in the 〈…〉 effect this And so 〈◊〉 Spirit of GOD. 〈…〉 of these 〈◊〉 depends upon S. Luke's credit There was after a 〈…〉 which in all Stories we finde The Temples of 〈…〉 downe all the world lover yea the world it selfe blowne quite about 〈…〉 downe as it were from pagarriâ—me and the worship of Heathen 〈…〉 of Christian Religion And that â—â—augre the Spirit of the World 〈…〉 and bent it selfe against it totis viribus This we finde And for 〈…〉 and this power could not come from any other Spirit but the Spirit 〈…〉 Thus we take notice of Him by His effects and of His Greatnesse 〈…〉 of His effects 〈…〉 of GOD and The Holy Spirit â— The Holy Spirit what needs this To make Him great 〈…〉 goes what needed Holy Or if a title must be added to that end there 〈…〉 â—tyles many in the eye of flesh more magnifâ—cent and likely to shew Him 〈…〉 this of Holinesse The Spirit of Principaâ—â—â—ie of Courage Power 〈…〉 diverse other And all these are from Him too He the fountaine of all 〈…〉 tells us I. Cor. XII And though the Spirit be all these Ver. 4.11 yet choyse is 〈…〉 none of all these but onely of this one Holy from among them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 title is not The High and mightie nor The Great and Glorious but only 〈…〉 Spirit Nor do the Seraphins and Powers of Heaven cry Magnus or Celsus 〈…〉 tâ—rise but Sanctus Sanctus Sanctus Holy and thrice Holy to GOD himselfe Es. 6.3 〈◊〉 choise I doubt not of His Soveraigne Attribute to laud and magnifie His 〈◊〉 Name by Which teacheth us a lesson if we would learne it That it is the â—â—â—ribute in GOD which of all other He doth which of all other we should most 〈◊〉 of And by vertue of this if we kept right Places and Times and Persons and 〈◊〉 Sacred should be in regard accordingly For this we may be sure of were there â—od's titles a title of higher account the Spirit of GOD should have been styled by 〈◊〉 in GOD Holy Holy is before Lord of Hosts His Holinesse first His Power after Es. 6.3 〈◊〉 Thus have we two reasons de non gravando The Holy Spirit of GOD. First were He but the Holy Spirit 〈…〉 He would be spared For without all question He is the more to be set 〈…〉 reason of that Attribute It is GOD 's chiefe as ye may see in the High 〈◊〉 forehead as ye may heare out of the Angel's mouthes Exod. 28.36 Es. 6.3 Then againe that He is God's and not a Spirit but The Spirit of God we will â—â—â—beare Him somewhat I trust for His sake whose He is Put these two together And to these two for a surplussage joyne that He is not onely Dei but Deus Of GOD but God also and then we have our full weight for this part for His Greatnesse And this we shewed last Feast We are baptized into Him We beleeve in Him 〈◊〉 yeeld Him aequall glorifying We blesse by Him or in His name no lesse then 〈◊〉 tâ—e other two So in the Deitie He is And a Person He is For to Seale which 〈◊〉 said heere to doe to seale is ever an act personall Thither then I now come 〈◊〉 from His Greatnesse to His Goodnesse He is not great as the Great CHAN but He is Good withall And great 2. The Holy Spirit of GOD By whom sealed and 〈…〉 that carries it ever If In quo Vos come to it that this goodnesse reach to us 〈…〉 this Partie His Greatnesse set apart is to us the Author of many a 〈◊〉 No person of the three hath so many so diverse denominations as He And 〈◊〉 be all to shew the manifold diversitie of the gifts He bestoweth on us They 〈…〉 1. a Gen. 1.2 His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or agitation which maketh the vegetable power in the 〈…〉 His b Gen. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit or soule of life in the living Creatures 3. His c Gen. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Spirit of a double life in mankind 4. Then that in d Exod. 31.13 Bezaleel that gave 〈…〉 of art 5. That in e Num. 11.26 the LXX Elders that gave them excellencie of 〈…〉 governe 6. That in f Num. 24.14 Balaam and the Sibylls that gave them the word 〈…〉 to foretell things contingent 7. That of the g Act. 2.5.8 Apostles this day that 〈…〉 skill to speake all tongues All these are from Him All these he might 〈…〉 reckon up any of them And that because though they be from the 〈…〉 GOD yet not from Him as Holy but as the Spirit of God only without 〈…〉 to this Attribute Holy at all 〈…〉 the 〈◊〉 Spirit or the spirit 〈◊〉 Hâ— iâ— Holy commeth the grâ—tum faciens 〈…〉 on His Saints and Servants and 〈…〉 all the gratis datae take our selves 〈…〉 come in upon us as many more 1. The 〈…〉 â—hen they are ready to goe astray 〈…〉 a Ioh. â—â— 2 b Act. 16.6.7 〈◊〉 suffering them to goe into Asia or Mysia when they 〈…〉 there but making them even wind-bound as it were 2. Spiritus 〈…〉 â—inde with them c Ioh. 16.13 guiding them and giving them a good passe 〈…〉 d 〈…〉 teaching them what they knew not and calling to their 〈…〉 And so Spiritus difflans blowing away 〈…〉 were the misâ—s of 〈…〉 forgetfâ—lnesse 4. The grace e 2. Cor. 3.6 〈…〉 them up when they grow dull and even becalmed 5. The 〈…〉 and f Rom.
Deitie to be subject to this or the 〈◊〉 â—â—â—turbations that we be And yet both this passion of griefe and diverse other 〈◊〉 â—â—â—ger repentance jealousie we read them ascribed to God in Scripture And as 〈◊〉 in one place so denied as flatly in another One where it is said It repented 〈◊〉 â—e had made Saul King In the same place by and by after 1. Sam. 15.11 The Strength of 〈◊〉 gâ—â—â—t as man that He can repent One where GOD was touched with griefe of 〈◊〉 â—nother There is with Him the fullnesse of all joy for ever which Gen. 6.6 Psal. 16.11 excludeth all griefe â—â—â—ite Hâ—â— is it then How are we to understand this Thus That when they are deniâ—â—â— that is to sett out unto us the perfect steddinesse of the Nature Divine no waies 〈…〉 to these our imperfections And that is the true sound Divinitie 〈◊〉 when they are ascribed it is for no other end but even humanum dicere for our 〈…〉 to speake to us our owne language and in our owne termes Rom. 6.19 so to worke 〈…〉 better Lightly men doe nothing so seriously as when they doe it in 〈…〉 indeed any thing thoroughly at all or as we say home unlesse it be edged 〈…〉 kind of affection Consequently such is our dull capacitie we never 〈◊〉 impression GOD will doe this or that to purpose except He be so 〈…〉 as we use our selves to be when we goe through with a matter 〈…〉 may not home unlesse we be angrie When GOD then is to punish He 〈…〉 unto us as angrie to note to us He will proceed as effectually as if He 〈◊〉 so indeed We are not carefull enough we thinke of that we love unlesse thâ—re be with our love some mixture of jealousie When GOD then would shew how charie He is of the entirenâ—sse of our â—ee towards Him He is said to be a jealoue GOD. We alternâ—t what once we have set downe but when we repent When GOD then changeth his 〈◊〉 formerly held He is made as if He did repent though so to 〈◊〉 were are this purpose And so heere we withdraw not our selves from whom we have conversed with before but upon some greevance When the Spirit of GOD them withdraweth Himselfe for a time and leaves us He is brought in aâ— greeâ—â— For that if it were other wise delivered it would not so affect us noâ— make 〈◊〉 impression that this way it doth So that Greeve Him not that is in direct 〈◊〉 Give Him not cause to doe that which in griefe men use to doe to with 〈◊〉 Himselfe and to forsake you If ye doe beleeve this He will as certainly give you over as if He were greeved in earnest This is from Saint Augurtâ—m How to have use of this phrase By this time we know how to conceive of this phrase aright Now how to have use of it And of this humanum dicit this use we may have First upon these places where we thus finde affections attributed to GOD Our rule is ever to reflect the same affection upon our selves which is put upon Him to be jealous over our selves to be angrie or greeved with our selves for that which is sayd to anger or to greeve GOD And that upon this Soliloquie with our selves That how light soever we seeme to make of sinne yet in that it is said thus to greeve GOD 's Holy Spirit it must needs be some greevous matter certainly And yet me thinkes it toucheth not the Spirit of GOD though He shall lose nothing by it He needs not to greeve at it Of the twaine it should rather seeme to concerne us we may come short of our Redemption by the meanes and a worse matter then that be cast into eternall perdition The losse is like to be ours And is this sayd to greeve the Holy Spirit of GOD and shall it not greeve us whom it more neerely concerneth Shall we be said to greeve Him with it and not our selves be greeved for it This or some to like effect Then it teacheth us this phrase withall what in this case we are to doe when it happeneth Sure even that which we would doe to one greeved by us whom we make speciall account of and would be right loth to lose his favour never to leave but to seeke by all meanes to recover him by shewing our selves sorrie and greeved for greeving of him by vowing never to doe the like more by undertaking any thing that may winne Him againe The onely way to remedie it is to take us to the same affection As heere that it greeve us to doe any thing may turne Him to griefe or if we have done it never cease to be greeved with our selves till we have recovered Him His favour and His grace againe 2 Are we doâ— greeve Him Now then were it not well to take notice of these greevances that we might avoid not offer them and so fulfill the Apostle's Nolite contristari Diverse there be But one 〈◊〉 them we cannot but take notice of This verse is so hemmed in with it on both sides And greeve not Our verse beginnes with And which couples it to the former And the very same that is in the former is repeated over againe in the next after And this it is To seâ—t a 〈◊〉 upon our lipps from soule language bitternesse cursing swearing without any 〈◊〉 at all That these come not out of our moutheâ— That we leave these in any case and then followes our verse And greeve not the Holy Spirit as if he pointed aâ— to these 〈…〉 These are such whereby we greeve the Spirit of GOD and all good men that 〈◊〉 them And that is one speciall way to greeve the Spirit to greeve 〈◊〉 men in whom it is His very comming 〈◊〉 iâ— shape of tongues sheweth 〈…〉 have the point of His 〈◊〉 upon that 〈◊〉 upon the tongue and His fire from 〈◊〉 〈…〉 breath not this 〈…〉 from it Saint Iames makes short 〈…〉 If any would be 〈…〉 and 〈◊〉 not his tongue from these that 〈…〉 be 〈…〉 from And the first word the 〈…〉 〈…〉 rather to hold my selfe to the point of Sealing within the Text How in the act of Sealing and 〈…〉 against it which I reduce to these two 1 Either Before when we 〈…〉 Sealed but are to be when He offers to do it 2 Or After when we are 〈…〉 His hand and His Seale upon us There are greevances both waies 〈…〉 Spirit of GOD doth come and offer to Seale us 1 Before it our part were to invite 〈…〉 if He did not but if He come to be glad it but in any wise to 〈…〉 withall Otherwise Ipsum nolle contristari est For if we be not willing 〈…〉 and shift Him of still is it not justum gravamen But even as there were 〈…〉 CHRIST set his foot on land and offered to come to them entreated Him 〈…〉 gone againe So when the HOLY GHOST makes the
by creation the worke of His hands 2 His againe now by redemption the price of His bloud He had no reason to lose that was His quite It stood not with his honour to see them carried away without all recoverie Gen. 3.6 Rom. 7.23 1. Pet. 2 11. 1. Pet. 2 19. But how came we captives Looke to Gen. III. There ye find Lex membâ—orum as S. Paul calleth it fleshly lusts as S. Peter a garrison that lieth in us even in our loines and sight against our soules They surprised Adam and of whom one is overcome his captive he is So was he led away captive and in him all mankind The effect whereof ye see at CHRIST 's comming The spirit of error had in a manner seised on all the world And if Errour had taken his thousand Sinne had his ten thousand we may be sure And this was the first captivitie under the power of Satan For Sinne and Errour are but leaders under him take to his use and so all mankind held captive of him at his pleasure And O the thraldome and miserie the poore soule is in that is thus held and hurried under the servitude of sinne and Satan The Heathen's pistrinum the Turkie-Galleyes are nothing to it If any have felt it he can understand me and from the deep of his heart will crie Turne our captivitie O Lord. Psal. 126.4 Will ye then see this Captivitie turned away and those that tooke us taken themselves Looke to His resurrection Agnus occisus est is true like a lamb He died Revel 5.11 but that was respect had to His Father To Him He was a Lamb in all meekenesse to 〈◊〉 His justice and to pay Him the ransome for us and for our enlargement whose prisoners justly we were That paid and justice satisfied the hand-writing of the Law that was against us was delivered Him and He cancelled it Col. 2.14 Then had He good right to us But death and he that had the power of death the divell for all that Heb. 2.14 would not let Him goe but deteined Him still wrongfully With them the lamb would do no good So he tooke the lyon Died a lamb but rose a Lyon and tooke on like a Lyon indeed broke up the gates of death and made the gates of brasse flie in sunder trod on the Serpent's head and all to bruised it came upon him Luk. 11 2â— tooke from his armour wherein he trusted and divided his spoiles So it is in the Gospell So in this Psalme Till He had right He had no might was a lamb But he had no sooner right but He made his might appeare was a Lyon Et vicit Leo de tribu Iuda Revel 5.5 His right was seene in his death His might in his Resurrection Ye see them taken Now will ye see them ledd Of this victorie this heere is the triumph And if ye will see it more at large ye may Hosee 13.14 1. Cor. 15 55.56 in the Prophet Hosee 13. and out of him in the Apostle I. Cor. XV. death ledd captive without his sting Hell ledd as one that had lost the victorie The strength of sinne the Law rent and fastened to His Crosse ensigne-wise The Serpent's head bruised borne before Him in triumph as was Golia's head by David returning from the victorie And this was His triumph So then upon the matter heere is a double captivitie a first and a second 1. A first and in it captivans they and captivata we 2. A second and in it captivans He and captivata they They tooke us and He tooke them And this is the Iubilee that He that was overcome did overcome and they that had overcome were overcome themselves That captivans is become captivata and captivata is brought out of Captivitie and set at libertie For the leading of this Captivitie was the turning away of ours The five Kings Gen. XIV tooke Sodome and caried Lot away prisoner Comes me Abraham upon them takes the five Kings and Lot in their hands So Lot and they both became Abraham's captives The Amalekites 1. Sam. XXX tooke Ziklag David's towne his wives children and all his people David makes after them takes Amalek and with them his owne flocke too and so became master of both So did the Sonne of Abraham and the Sonne of David in this captivitie heere For all the world as an English ship takes a Turkish Galley wherein are held many Christian Captives at the oare Both are taken Turkes and Christians both become prisoners to the English ship The poore soules in the galley when they see the English ship hath the upper hand are glad I dare say so to be taken they know it will turne to their good and in the end to their letting goe So was it with us we were the children of this captivitie They to whom we were captives were taken captive themselves and we with them So both came into CHRIST 's hands They and we His prisoners both But with a great difference For they are caried heere in triumph to their confusion as we see and after condemned to perpetuall prison and torments And we by this new captivitie ridd of our old Rom. 8.21 and restored to the libertie of the Sonnes of GOD. So that in very deed this captivitie fell out to prove our felicitie we had beene quite undone utterly perished if we had not had the good hap thus to become CHRIST 's prisoners It is not good simply to be taken captive but thus it is For faelix captivitas capi in bonum He is taken in a good houre that is taken for so great a good A happy captivitie then may we say indeed so happy as no man can be happy if he be not thus 〈◊〉 prisoner by CHRIST It is the only way to enjoy true liberty And this for this great Captivitie heere ledd Other inferior Captivities there be in this life and those not lightly to be regarded neither But this of Mankinde is the maine the rest all derived from this and but pledges of it We have lived to see that Ascensor Coeli was Auxiliator noster and Ductor captivitatis nostrae even this way In LXXXVIII the inviâ—cible Navie had swallowed us up quick and made full accompt to have led us all into captivitie We saw them ledd like a sort of poore Captives round about this Isle sunke and cast away the most part of them and the rest sent home againe with shame Eight yeares since they that had vowed the ruine of us all and if that had been the thraldome of this whole land they were led captives in the literall sense we saw them and brought to a wretched end before our eyes So He that heer did still can and still doth lead captivitie captive for the good of His. Take these as remembrances heer below but looke up beyond these to our great captivam dâ—xisti heer And make this use of both that we both these
omnia And it is not so much all this to shew His nature as to shew His operation Nor what He found in CHRIST as what He works in Christians Quâ animâ animet quos spiritus spiret what soule he puts into them what manner Spirit He makes them of That He even endues them with these qualities of the bird whose shape He made choyse of to present himselfe in Quá specie in Him shewes quo spiritu in us To wit It makes them peaceable to love singlenesse in meaning speaking and dealing to suffer harme but to do none Peace sinceritie patience and innocencie these be the silver-feathers of this Dove Psaâ— 8.13 They be vertues and which is more virtutes Baptismales the very vertues of our Baptisme No Christian to be without them to be found in all where the humidum radicale of Baptisme is not cleane dried up The Holy Ghost is a Dove and he makes CHRIST 's Spouse the Church a Dove Châ—ist'â— Church a Dove Cant. 2.10.14.5.3.6.1 Mat. 16 1â— a terme so oft iterate in the Canticles and so much stood on by S. Augustine and the Fathers as they make no question no Dove no Church Yea let me add this S. Peter when the keyes were promised never but then but then I know not how he is called by a new name and never but there Bar-jona that is â—ilius Columbae But so he 〈◊〉 if ever he will have them And His Successours if they claime by any other foâ—le painted keyes they may have true keyes they have none For sure I am 〈…〉 out of that Church that is such and so qualified non est Columba there is no Holy Ghost Ioh. 20.22.23 and so no remission of sinnes For they go together Receive the Holy Ghost whose sinnes ye remit they are remitted They that make the Church no Dove And what shall we say then to them that wil be Christians that they will and yet have nihil Columbae nothing in them of the Dove quit these qualities quite neither bill nor eye nor voice nor colour what shall we say This that Iesuites they may be but Christians sure they be none No Dove's eye Fox-eyed they Not silver-white feathers but particoloured No gemitus Columbae but rugitus Vrsi not the bill or foot of a Dove but the beake and clawes of a Vulture No Spirit of the Olive-branch Iudic. 9.15 but the Spirit of the bramble from whose roote went out fire to sett all the Forrest on a flame A chasing away of this Dove Ye may see what they are they even seeke and do all that in them lies to chase away this Dove the Holy Ghost The Dove they tell us that was for the baby-Church for them to be humble and meeke suffer and mourne like a Dove Now as if with Montanus they had yet Paracletum alium another Holy Ghost to looke for in another shape of another fashion quite with other qualities they hold these be no qualities for Christians now Were indeed they grant for the baby-Christians for the three thousand first Christians Acts 2.41.46 this day poore men they did all in simplicitate cordis And so to Plinie's time harmelesse People they were the Christians as he writes did no bodie hurt And so to Tertullian's who tells plainly what hurt they could have done and yet would do none And so all along the Primitive Churche's time even downe to Gregorie who in any wise would have no hand in any man's bloud But the Date of these meeke and patient Christians is worne out long since expired and now we must have Christians of a new edition of another a new fashion'd Holy Ghost's making Gregorie the seventh Saint Gregorie the seventh forsooth who indeed was the first that in stead of the Dove hatched this new misshapen Holy Ghost and sent Him into the world For do they not begin to tell us in good earnest and speake it in such assemblies and places as we must take it for their Tenet that they are simple men that thinke Christians were to continue so still they were to be so but for a time till their beaks and talons were growne till their strength was come to them and they hable to make their partie good and then this Dove heer might take her wings fly whither she would Psal. 55.6 and take her ease then a new Holy Ghost to come downe upon them that would not take it as the other did but take armes depose deprive blow up instead of an Olive-branch have a match light in her beake or a bloudy knife A calling into question of this shape of a Dove Me thinks if this World go on it will grow a question problematique In what shape it was most convenient for the Holy Ghost to have come downe Whither as He did in the meeke shape of a Dove Or whither it had not been much better He had come in some other shape in the shape of the Roman Eagle or of some other fierce foule de Vulturino genere Sure one of the two they must do either call us downe a new fashion'd Holy Ghost and institute us a new baptisme and if both these new I see not why not a new CHRIST too Or els make a strange metamorphosis of the old clap Him on a crooked beake and sticke him full of Eagle's feathers and force Him to do contrary to that He was wont and to that His nature is But lying men may change may and do but the Holy Ghost is Vnus Idemque Spiritus saith the Apostle changes not 1. Cor. 12.4 casts not His bill mouts not His feathers His qualities at the first do last still and still shall last to the end and no other notes of a true Christian but they A renouncing of this baptisme 1. Sam. 15.23 It is rather like to proove true that Samuel long since said Rebellion is as the sinne of witchcraft For Witches they say begin are initiated with renouncing of their baptisme And sure these prick pretily towards it For say what they will they be in the way to it when they plainly disclaime and renounce His qualities that was the Author of it For these baptismall vertues they that take them away do what in them lyeth to take away Holy Ghost and baptisme and all I know they will flie to the fire of this day and say He came in another shape True but for another purpose It was to make Apostles that not Christians as this beer Christians are made in a cooler element And we have no Apostles to make now GOD send us to make good Christians to yield no worse soules to GOD then this Dove heer did so many hundred yeares togither till new Iesuits came up and old Christians went downe But give them their fire it will do them small pleasure it will not light them a match nor give fire to their traine When it came that it did no hurt It sate upon
inasmuch as the râ—misâ—ion of sinnes came from and by CHRIST very meet it was He should have the dispensing of his owne benefit and the Remitter of sinnes proceed from Him also One by the blood out of his veines The other by the Spirit out of his arteries and He as bleed the one so breath the other He that should seale the acquittance from Him that laid downe the money That howsoever in other respects in this sure from Him and none but Him the Holy Ghost to proceed Proceed and proceed by way of Breath rather then eny other way that to be the caeremonie or symbolum of it I proceed now to the second Combination of breath and the HOLY GHOST II. Of the Parts severally 1 Of insufflavit The breath It is required in a signe that choise be made of such a one as neere as may be as may best suit and serve to expresse that is conferrd by it Now no earthly thing comes so neere hath such alliance is so like so proper for it as the breath I make two stands of it 1 Breath and the Spirit 2 CHRIST 's breath and the Holy Spirit First breath is aire and aire 1 The symbolizing of breatâ— â—ith the Spirit the most subtle and as I may say the most bodilesse bodie that is approching neerest to the nature of a spirit which is quite devoyd of all corporeitie So in that it suits well But we waive all save onely the two peculiars of the HOLY GHOST set down in the Nicene Creed 1 One the Lord and Giver of life 2 the other who spake by the Prophets For first the Spirit giveth life and breath is the immediate next meanes subordinate to the Spirit for the giving it for the giving it and for the keeping it both Giving at the first GOD breathed into Adam spiraculum vitae Gen. 2 7. and streight factus â—st in animam viventem he became a living soule Keeping for if the breath goe away away goes the life too both come both goe together And as the Spirit it is that quickneth so it is the Spirit that speaketh evidently â— Of Christ's brâ—ath with tâ—e Holy Ghost Dead men be dumb all And the same breath that is organum vitae is organum vocis too That we live by we speake by also For what is the voice but verbum spiritu vestitum the inward word or concâ—â—t clothed with breath or ayre and so presented to the sense of hearing So vehiculum spiritûs it is in both And as the Breath and the Spirit So CHRIST 's breath and the Holy Spirit Accipite Spiritum gives to man the life of nature Accipite Spiritum Sanctum gives to the Christian man the life of grace And the speech of grace too For this breath of CHRIST was it by which the cleven tongues after had their utterance He spake by the Prophets and the Apostles they were but as Trumpets or Pneumatica Wind-instruments they were to be winded Without breath they could not no breath on earth hable so to wind that their sound might goe into all lands be heard to the uttermost parts of the earth Rom. 10.18 None but CHRIST 's so farre So that was to be given them This breath hath in it you see to make a good Symbole for the Spirit And CHRIST 's bâ—eath for the Holy Spirit It may be at large all this but how for the purpose it is heere given for remission of sinnes What hath breath to do with sinne Not nothing For if you be advised per afflatum spiritús nequam it came by an evill breaâ—h and per afflatum Spiritus Sancti it must be had away The breathing the pestilent breath of the Serpent that blew upon our first parents infected poysoned them at the first CHRIST 's breath entring cures it and as ever His manner is by the same way it was taken cures it breath by Breath For the better conceiving of the manner how Yee may call to minde that the Scriptures speake of sinne sometime as of a frost otherwhile as of a mist Esay 44.22 or fogg that men are lost in to be dissolved and so blowen away For as there be two proceedings in the wind and according to them two powers observed by Elihu Iob. 37.9 Iob. 37. forth of the South a wind to melt and dissolve out of the North a wind to dispell and drive away And as in the wind of our breath there is flatus a blast which is a cooler and which blowes away and halitus a breath that is warme and by the temperate moist heat dissolves Answerable to these there is in this breath of CHRIST a double power conferred and both for the remission of sinnes and that in two senses sett downe by Saint Iohn â— the one of Ne peccetis astringent to keepe men from sinnâ— and so remessio peccandi 2 The other Si quis autem peccaverit but if eny doe sinne 1. Ioh. 2.1 to loose men from it and so remissio peccati Shewing them the way and ayding them with the meanes to cleere their conscience of it being done remitting that is past making that more remisse that is to come As it were to resolve the frost first and turne it into a vapour and after it is so then to blow it away And other reasons there be assigned why thus in breath apt and good 1 One to shew the absolute necessitie the great need we have of this power how evill we may be without it As evill as we can be without our breath so evill can we be without a meanes for remission of our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Saint Basil. The Christian man he lives not by the aire that he breathes more than he doth by it Our owne breath not more needfull Psal. 63.3 then this breath of CHRIST 's His loving kindnesse in it better then the life it selfe and we no longer to draw our breath then to give Him thanks for it This for the necessitie A second to shew the qualitie which is mild of the same temper the breath is No spiritus protellae which some would thinke perhaps more meet to carrie all before it They know not the Holy Ghost that so thinke they remember not the Dove Violence in this worke He could never skill of His course hath ever beene otherwise And not His onely but theirs whom He proceeds from 1. King 19.11.12 Let them but goe to Elia's vision and informe themselves of this point There came first a boisterous whirle-wind such a one as they wish for but no GOD there After it a ratling earth-quake And after it crackling flashes of fire GOD was in none of them all Then came a soft still voice There comes GOD. GOD was in it and by it you may know where to finde Him And as GOD so CHRIST How comes He He shall come downe like the dew into a fleece of wooll Psal 72.6
that out of the mouthes of those that were little better thâ—n babes hast ordeined thy praise and sâ—illed thine enemies and put them all to silence But there is a worse matter then that Not onely Simple 3 To sâ—nfull men Luc 5.8 1. Tim. 1.5 Iam. 3.2 1. Iob. 1.8 but which is further of yet sinfull men they were Take their owne confessions Saint Peter's Goe forth from me ô Lord for I am a sinfull man Saint Paule's Sinners whereof I am the chiefest S. Iamâ—'s In many things we offend all put himself in the number of them that offend many â—imes S. Iohn's If we I for one say we have no sinne what then we are proud there is no humilitie No but we are liers and there is no truth in us Even to such to 〈◊〉 this power given to forgive sinnes to them that for sinne were in feare themselves to be condemned Nay which is not lightly to be passed by all this done even at the very time when they were scarse crept out of their sinne but three dayes before committed in so wretchedly forsaking Him and some more then so and after would scarse beleeve He was risen when they saw Him that even then did He thus breath on them and made them that He did Now blessed be GOD that at all gave such power to mâ—n to such men such simple such sinfull men insufflavit in eos To secure us be the men what they will that have received it No sinne of man shall make the power of GOD of none effect This for in eos 3. Of the Act. To the Act now It is first sufflavit breathed and that was to keep correspondence with His Father at the first a Sufflavit By breathing into Adam the Father gave the soule the author of the life naturall Ad idem exemplum the Sonne heer by breathing gives the Holy Ghost the Author of the life-spirituall the same passage and the same ceremonie held by both But insufflavit is more breathed it in into them This in shewes it pertaines within b Insufflavit to the inward parts to the very conscience this act His breath goeth saith Salomon ad interiora ventris Pro 18.8 Heb. 4.12 and His word with it saith the Apostle through to the division of the soule and Spirit Thither goeth this breath and thither is further then man can go For howsoever the acts and exercises of outward Iurisdiction may be disposable and are disposed by humane authoritie yet this not so of forum internum Somwhat there is still that comes from CHRIST and none but CHRIST somewhat that as it comes higher so it goes deeper then any earthly power whatsoever This inward inspiring brings us to CHRIST 's Deitie againe The Kings of the Nations send they can and give power they can but inspire they cannot Array whom they will as Assuerus with rich attire arme them at all points induere in that sense but not endue the soule with gifts and graces within not arme their minds with valour and vertue at leastwise not with virtus ex alto Onely GOD whom He calls He gives the inward talents to and CHRIST whom He sends He sends His Spirit into This argueth GOD plainly and so CHRIST to be GOD. Alwaies this insufflavit shewes as wherewith He would do it the Spirit so what it is He would worke Eph. 4.3 worke upon and renew For if we be renewed in the Spirit of our minds the whole man wil be so streight upon it There is no indication to that for the change of the whole man is a certaine signe the Spirit is come into us As of Saul it is written when the Spirit came into him he was changed into quite another man no more the same Saul he was before A new another Saul then Which holds not onely in particular men but even in the whole world For when this breath came into it in interiora it was cast into a new mold presently and did even wonder at it selfe how it was become Christian. For the outward rigorous meanes of fire imprisonment of the whip of the terrour of the Magistrate's sword Pilate's Have not I power to crucifie thee Ioh. 19.2 and power to loose thee These daunt men make them astonished make metum peccati feare to commit the outward act of sinne But edium oportet peccandi non metum facias if sinne shall ever truly be left it must come of hatred not of feare So it goes away indeed And there it is sinne must be mett with if ever it shall rightly be put away the Spirit to be searched and inward hearty compunction wrought there And that is by this breath of CHRIST piercing thither or not at all So much for the in And now to et dixit The words be three the points according three too 1 Accipite Et dixit it is to be received â— Spiritum a Spirit it is that is to be received 3 Sanctum and that Spirit is the Holy Ghost 4 Whereto we add the Holy Ghost after what manner for there be more then one 1. Accipite Accipite agrees well with breath For that is received we open our mouthes and draw it in our Systole to meet with His Diastole For this Accipite it is certaine that at the breathing of this breath the Spirit was given He gave them what He bad them take He mocked them not They received the Holy Ghost then and if ye will really Yet was not the substance of His breath transubstantiate into that of the Holy Ghost None hath ever imagined that yet said He truely Accipite Spiritum and no lesse truely in another place Accipite Corpus Truly said by Him and received by them in both And no more need the bread should be changed into his bodie in that then His breath into the Holy Ghost in this No though it be a Sacrament for with them both are so yet as all confesse both truely said truely given and truely received and in the same sense without eny difference at all This for them For us Accipite sheweth first it comes from without it growes not within us 1 Accipite not concipite Psal. 90 9. a breath inspired not a vapour ascending not educta è but inducta in It is not meditati sumus sicut aranea we spinne it not out of our selves as the spider doth her webb It is not concipite but accipite Receive it we do Conceive it we doe not It were too fond to conceive seeing our breath is made of aire and that is without us that the Spirit should be made of eny thing that is within us We say againe it is Accipite not assumite Assumit qui nemine dante accipit 2 Accipite not assumite Heb. 5.4 He assumes that takes that is not given But nemo assumit honorem hunc This honor no man takes unto him or upon him till it be given him As quod accipitur
non habetur in the last So quod accipitur datur in this And both these are against the Voluntaries of our Age with their taken-on Callings That have no mitto vos unsent set out of themselves No accipite no receiving take it up of their owne accords make themselves what they are Sprinkle their owne heads with water lay their owne hands on their owne heads and so take that to them which none ever gave them They be hypostles So doth Saint Paul well terme them as it were the mock-Apostles And the terme comes home to them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they be Filij subtractionis right Heb. 10.39 work all to subtraction to withdraw poore soules to make them forsake the fellowship as even then the manner was This brand hath the Apostle set on them that we might know them and avoid them We may be sure CHRIST could have given the Spirit without eny caeremonie held his breath and yet sent the Spirit into them without eny more adoe He would not An outward caeremonie He would add for an outward calling He would have For if nothing outward had beene in His we should have had nothing but Enthusiasts as them we have notwithstanding But then we should have had no rule with them All by divine revelation Into that they resolve For Sending breathing laying on of hands have they none But if they be of CHRIST some must say mitto vos sent by some not runne of their owne heads Some say accipite receive it from some not find it about themselves have an outward calling and an outward accipite a testimonie of it This for accipite Spiritum A Spirit it is that is to be received and much is said in this word Spirit a Spiritum The Spirit Ioh 6.63 2. Cor. 3.6 Iude 10. Ephes. 4.23 it stands as opposed to many 1 The Spirit and flesh CHRIST Ioh. 6. 2 The Spirit and the Letter Saint Paul 2. Cor. 3. 3 The Spirit and the Soule Saint Iude. 4 The Spirit and the minde Ephes. 4. 5 The Spirit and a habit 6 The Spirit and a Sprite Spiritus and Spectrum 7 The Spirit and Hero's Pneumatica that is some artificiall motion or piece of worke with ginnes within it To All these 1. Not the flesh saith our SAVIOVR and if not the flesh not eny humor 1 Not the 〈◊〉 for they are of the flesh Neither they nor their revelations profitt ought to this worke 2. Not the Letter saith Saint Paul not the huske or chaffe we have too much of them every day Quid paleae ad triticum they rather take away life then give it 2 Not the â—etter Ier. 22.13 A handfull of good graine were better then ten load of such stuffe 3. Nor animales Spiritum non habentes saith Iude men that have soules onely 3 Not the soule and they serve them but as Salt to keepe them that they rot not They to have no part or fellowship in this businesse meere naturall men no Spirit in them at all Somewhat there is to be in us more then a naturall soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another Some inspiring needs somewhat of Accipite 4 Not the mind 4. Nay saith Saint Paul Be ye renewed in the Spirit of your mindes For the minde is not all Nor men to thinke so if they once have got true positions true Maxims in their mind then all is well If the Spirit be not also renewed it is nothing 5 Not an habit 5. The Spirit not a habit gotten with practise and lost againe with dis-use as are the Arts and morall vertues against the Philosophers For though this be vertue yet is it not virtus ex alto this No habituall but a spirituall vertue this 6 Not a Sprite 6. Spiritus non spectrum for that is a flying Shadow voyd of action doth nothing But the Spirit the first thing we read of it it did hover and hatch and make fruitfull the waters Gen 1.2 and fitt to bring forth something of substance 7 Not Hero 's Pneumatica 7. And last which is by Writers thought to be chiefly entended CHRIST 's Spirit not Hero's Pneumatica not with some spring or devise though within yet from without artificiall not naturall but the verie principium motus to be witâ—in Of our selves to move not wrought to it by any gin or vice or skrew made by art Els we shall move but while we are wound up for a certaine time till the plummets be at the ground and then our motion will cease streight All which but thâ—se last specially are against the automata the spectra the puppets of Religion Hâ—pocriâ—â—â— With some spring within their eyes are made to râ—wle and their lippâ—s to wagg and their brest to give a sobb all is but Hero's Pneumatica a vizor â—ot a very face 2. Tâ—m 3.5 an outward shew of godlinesse but no inward power of it at all It is not Accipite Spiritum b Spiritum Sanctum Thirdly I say it would be knowen further what Spirit For Accipite it may be somewhat they may have taken it may be a Spirit But whatsoever it is it is not yet home unlesse Sanctum come too Sanctum it would be if it be right To be a man of Spirit as we call them that be active and stirring in the world will not serve heere if that be all I have formerly told you there is a Spiritum without Sanctum Spirit and holy are two things Two other Spirits there be besides and they well accepted of and in great request 2. Pet. 1.20 1. Cor 2.12 1 One which Saint Peter calls the private Spirit 1 The other that Saint Paul calls the Spirit of the world Which two will consort well together for their owne turnes and for some worldly end but neither of them with this For they are opposed to the HOLY GHOST both The private Spirit first And are there not in the world somwhere some such as will receive none 1 Not Spiritum suum admit of no hand no other HOLY GHOST but their owne ghost and the idoll of their owne conceipt the vision of their owne heads the motions of their owne spirits and if you hit not on that that is there in their hearts reject it be it what it will that make their brests the Sanctuariâ— that in effect say with the old Iâ—â—â—atist Quod volumus Sanctum est That they will have holy is holy and nothing 〈◊〉 Men as the Apostle speaks of them causelesse puft up with their fleshly minde Col. 2.18 His word is to be marked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere inflati they afflaâ—i thâ—se They puffed up these inspired If it make to swell then is it but wind the â—pirit doth it not inspirat non inflat The word is insufflavit there is in sâ—fflavit a 〈◊〉 that beareth downeward
to play the wise-man and to forethinke him of his folly committed Feare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is well called of the nature of a bridle to our nature to hold us into refraine from evill if it may be if not to check us and turne us about and make us turne from it Therefore Feare GOD and depart from evill lightly goe togither Pro. 3.7 as the cause and the effect you shall seldome finde them parted So then because it is first it is to stand first and first to be regarded Another reason is because it is most generall For it goes through all heathen and all It goes to omni gente For in omni gente there is qui timet For that they have so much faith as to feare appeares by the Ninivites plainly Nay it goes not onely to omni gente but even to omni animante too to beasts and all yea to the dullest beast of all Num. 22.23 to Balaam's beast he could not get her smite her spur her do what he could to her to runne upon the point of the Angels's sword that they are in worse case then beasts that are voyd of it So first it riseth of all and furthest it reacheth of all And this feare I would not have men thinke meanely of it It is we see the beginning of wisedome and so both Father and Sonne a Psal. 111.10 David and b Pro. 1.7 Salomon call it But if it have his full worke to make us depart from evill it is wisedome complete and the from GOD'S owne mouth c Iob 28.28 Iob. 28. Therefore d Esai 33.6 Esai bidds us make a treasure of it and e Pro. 28.14 Blessed is the man that is ever thus wise that feareth alwaies It is Salomon Proverb 28. For howsoever the world goe f Eccles 8.12 this I am sure of saith he it shall goe well with him that feareth GOD and carrieth himselfe reverently in His Presence Rom 8.15 And care not for them that talke they know not what of the spirit of bondage Of the seven spirits which are the divisions of one and the same Spirit this day heere sent downe the last the chiefest of all is the Spirit of the feare of GOD. Esai 11. So it is the Alpha and Omega first and last beginning and end First and last I am sure There is sovereigne use of it Esa. 11 2. Not regard them not that say it perteines not to the New Testament phanfying to themselves nothing must be done but out of pure love For even there it abideth and two sovereigne uses there are still of it those two which before we named One to beginn 2 the other to preserve 1. To beginn We sett it heere as an introduction as the dawning is to the day For on them that are in this dawning that feare His Name on them shall the Sunne of righteousnesse arise Mal. 4.2 It is Malachi saith it it is Cornelius heere sheweth it As the base Court to the Temple Not into the Temple at first stepp but come through the Court first As the needle to the threed it is Saint Augustine that first enters and drawes after it the threed and that sewes all fast togither Where there happens a strange effect that not to feare the next way is to feare The kinde worke of feare is to make us cease from sinne Ceasing from sinne brings with it a good life a good life that ever carries with it a good conscience and a good conscience casts out feare So that upon the matter the way not to feare is to feare and that GOD that brings light out of darkenesse and glorie out of humilitie He it is that also brings confidence out of feare 2. This for the introduction And ever after when faith is entred and all it is a sovereigne meanes to preserve them also Ther is as I have told you a composition in the soule much after that of the body The heart in the body is so full of heate it would stifle it selfe and us soone were it not GOD hath provided the lungs to give it coole 〈◊〉 to keepe it from stifling Semblably in the soule faith is full of Spirit ready enough of it selfe to take an unkind heate save that feare is by GOD ordeined to coole it and keepe it in temper to awake our care still and see it sleepe not in securitie It is good against saying in ones heat a Psal. 〈…〉 Non movebor saith the Psal. Good against b 〈…〉 33. Etsâ— râ—nnes non ego S. Peter found it so Good saith S. Paul against c Rom. 11 2â— Noli altum saepere And these would marr all but for the humble feare of GOD by that all is kept right Wherefore when the Gospell was at the highest Phil. 2.12 1. Pet. 1.17 worke out your salvation with feare and trembling saith Saint Paul passe the time of your dwelling heer in feare saith Saint Peter Yea our Saviour himselfe as noteth Saint Augustine when He had taken away one feare Ne timete Feare not them that can kill the body Mat. 10.28 and when they have done that have done all and can do no more in place of that feare putts another But sent Him that when He hath slaine the body can cast soule and it into hell fire and when He had so said once comes over againe with it to strike it home Etiam dico vobis 〈◊〉 say unto you feare Him So then this of feare is not Moses's song onely it is the song of Moses and the Lamb 〈◊〉 Made of the harmonie of the ton'e as well as t'other A speciall streign Apoc. 15.4 in that song of Moses and the Lamb Apoc. XV. you shall find this Who will not feare thee ô Lord He that will not may sibi canere make himselfe musique he is out of their queer yea the Lamb 's queer indeed out of both This have I a little stood on for that me thinks the world beginns to grow from feare too fast we strive to blow this Spirit quite away for feare of carnificina conscientiae we seeke to benumme it and to make it past feeling For these causes feare is with GOD a thing acceptable we heare And that the Holy Ghost came downe where this feare was we see So it is Saint Peter affirmes it For certaine of a truth So it is Saint Peter protests it Let no man beguile you to make you thinke otherwise No no but Fac fac vel timore paenae sinondum potes amore justitiae Do it man I tell thee do it though it be for feare of punishment if you cannot yet get your selfe to do it for love of righteousnesse One will bring on the other Esa. 26.18 Ver. 6. A timore Domini concepimus Spiritum salutis It is Esai By it we shall conceive that which shall save us There very words shall save us said the Angel and so they
come dayly to us 4 As He comes to us in both so we to come to Him for both and ever to take heed of the error of either alone of turning non solum into solum Then the Spirit 's part 1 Of His witnesse 2 Of the truth of it 1. Of His witnesse 1 That a witnesse there is to be 2 That a witnesse there is 3 Nay not one but three 4 Of which the Spirit is one and the chiefe witnesse His witnesse to 1 Iesus to 2 Christ that came 3 to the water to the 4 bloud He came in This of His witnesse Then of the Truth of it and withall how to discerne the Spirit that is the Truth And last the reversall to this That as not these without the Spirit So not the Spirit without these that is not without the Sacraments which are the monuments and pledges of these And so that we indeavour that the Spirit on this day the day of the Spirit may come to us and give His witnesse that CHRIST is come to us and come to us in them in them both to our comfort both heer and aeternally THus it is written and thus it behoved that he that was to come I. Christ's Part 1. That He was to come in water and bloud Mat. 1 21. Esa. 27.9 Iesus the Saviour of the world when He came should come in water and blood His name was so called Iesus saith the Angell to shew He should save His people from their sinnes To save us from them by taking them away For Hic est omnis fructus saith Esai and it is a ground with us All the fruict we have is the taking away of our sin Take that away the rest will follow of it selfe that indeed is all in all To take away sinne two things are to be taken away For in sinne are these two 1 Reatus and 2 Macula as all Divines agree the guilt and the soyle or spot The guilt to which Punishment is due The spoâ—t whereby we grow loathsome in GOD 's eyes and even in mens too For even before them Shame and Reproach follow sinn Take these two away and sinne is gone And there is no people under heaven but have sense of these two and no religion is or ever was but laboured to remove them both To take away soyle water is most fit To take away guilt blood No punishment for any guilt goes further then blood Therefore had the heathen their lustratious for the soyle which were ever by water donec me flumine vivo Abluero and their expiations for the guilt by shedding of blood ever sanguine plaâ—âstis without which they held no remission of sinnes The Iewes they likewise had their sprinkling water for the uncleannesse Nuâ— 8.7 Exod. 12 22. had their slaine sacrifice the blood whereof done on their posts the destroyer passed by them the guilt by it being fiâ—st taken away But the Prophet tells us No water no not snow-water Ier. 2.22 and put to it nitre and Borith and fullers sope never so much can enter into the soule to take away the steins of it And the Apostle he tells us It was impossible Heb 10.4 the bloud of bulls or goates should satisfie for the sinnes of men The water had not the vertue to get out those spotts nor the bloud the value to make satisfaction to GOD for mans trespasse Donec venit qui venturus erat Till He came that was to come Shilo with a bloud Gen. 49.10 and a water which because it was the bloud and water of the Sonne of GOD and so of GOD by his divine power infused into both gave the water such a piercing force and gave the bloud so inestimable high a value as was hable to worke both to put an end to that which neither the washings nor offerings of Nature or of the Law could ridd us of Thus in water and bloud was He to come that was to take sinne away Thus was He to come and thus did He come did come diverse wayes In bloud 2. That He did so come the bloud of His Circumcision In water the water of His Baptisme Began so and so ended In water the water of His strong crying and teares whereby He made supplication to GOD for us in bloud the bloud of His passion the bloud of Gethsemane Mat. 26.36 Ioh. 19.13.17 His bloudy sweat the bloud of Gabbatha of the scourges and thornes the bloud of Golgotha of His hands and feet digged Thus came He. Yet is it none of these Saint Iohn pointeth to these were at severall times but he points to his comming in both together at once This place of the Epistle referrs to that place of the Gospell where at once with one blow his side being opened there came forth blood and water both Bloud Sanguis Testamenti saith Zach. 9. the Blood of His Testament Ioh. 19.34 Zach. 9.11 Zach. 1â— 1 whereby He set His guilty prisoners free Water saith the same Zacharie c. 13. fons Domui Israel a founteine which he opened to the House of Israel for sinne and for uncleanesse The one blood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransome or price of the taking away the guilt the other water the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laver of our new birth from our originall corruption Haec sunt Ecclesiae gemina sacramenta saith Augustine These are not two of the Sacraments so there might be more but the twin-Sacraments of the Church So but two of that kind two famous memorialls left us in Baptisme of the water in the Cup of the New Testament of the blood He then came in 3. That he comes so still Thus did CHRIST come did and doth still For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the time past but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which respecteth even the present also Came not once but still and ever commeth so The water still runnes for He opened a founteine never to be drawen dry Heb. 13.20 And His massa sanguinis is not spent neither For it is sanguis aeterni foederis and so aeternus of the everlasting Covenant and so it selfe lasting for ever And that this His comming to us he meanes the order sheweth For when it came from Him it came in another order bloud came first and then water see the Gospell But heere in the Epistle when He comes to us water is first and then bloud Bloud and water the order quo ad se Water and bloud quoad nos Ever to us Ioh. 19.34 in water first But what meanes this not in water onely but in water and bloud To say in water and bloud was plaine enough one would thinke Our rule is in Logique Non sufficit alterum oportet utrumque fieri in Copulativis Our rule in Divinitie What God hath joyned no man presume to sever Yet when He had sayd in water and blood He comes over with them againe with his non in
prosper and all the world be the better We have done with conjunctìm and seriatìm and now we fall to seorsim to the severall â—â—visions And first to the Spirit 's that is the gifts and the nature of 〈◊〉 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a word of the Christian style 3. Of each severally 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gifts you shall not read it in aâ—y Heathen Author We turne it Gifts Gifts is somwhat too short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â—ore then a gift But first a gift it is It is not enough with us Christians that a â—â—ing be had with the Heathen man it is he cares for no more he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—re he is he hath it and that is all he lookes after The Christian adds further 〈◊〉 he hath it hath it not of himselfe spinns not his threed as the Spider doth out 〈◊〉 himselfe but hath it of another and hath it of gift It is given him Vnicuique 〈◊〉 it is the XI verse To every one is given So in stead of Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habite he putts Saint Iame's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a gift Iam. 1.17 with 〈◊〉 And how a gift Not do ut des gave him as good a thing for it Free gifts and so was 〈◊〉 worthie of it No but of free gift And so to Saint Iames his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 more but a gift he adds Saint Paul's heer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is grace and so a grace-gift or gift of grace This word the pride of our nature digests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch neer Nature is easily puft or blowne up but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prick in it for the bladder of our pride as if either of our selves we had it and 〈◊〉 it not or received it but it was because we earn'd it No Mat. 10.8 it is gratis 〈◊〉 on our part and gratis data on His freely given of Him freely received by us 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right 〈◊〉 given by Him Who is that The Spirit The naturall man feeles Give by the Spirit he 〈◊〉 soule and that is all the Spirit he takes notice of and is therefore called 〈…〉 that is nothing but soule that is all his Spirit Iude 19. The Christian takes 〈◊〉 of another Spirit that is not his owne that is GOD 's Spirit the Holy 〈◊〉 and that he iâ— beholden to Him who is one and the same Spirit Els so many 〈◊〉 many spirits But this is but one and the same Spirit Ver. 11. 〈◊〉 one and the same Spâ—rit makes also against Paganisme For they had nine 〈◊〉 and three Gracâ—s and I wot not how many Gods and Goddesses besides We goe bâ—t to one All ours come from one from the same Spirit All our multitude is from Vnitie All our diversitie is from identitie All our divisions from integritie from one and the same entire Spirit A free gift from the free Spirit a gift of grace from the Spirit of grace So from GOD not from our selves for CHRIST not for our selves by the Spirit not by â—ither our nature or industrie not alone For without the Spirit all our natuâ—â— â—nd industrie will vanish and nought come of them Thus it stands The Heathen man thankes his owne wit and study for his learning and we seeâ— do them not But this we say When all is done with all our parts naturall and all our 〈◊〉 habituall if the Holy Ghost come not with His graces spirituall no good will come of them Therefore we to seeke after spirituall gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the Apostle's word zealously to seeke them 1 Cor. 14.1 For though the Spirit give yet we must sue and pray for them Zacharie makes but one Spirit of these two Zach. 12.10 1 Grace and 2 Prayer Prayer as the breathing out Grace as the drawing in Both make but one breathing To pray then and more then to pray to stirre them up the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow them and make them burne as is used to be done to fire and as is to be done to the fierie tongues of this day Els you will have but a blaze of them and all els but cinders cold and comfortlesse geere God knowes But so all are to be suiters and to labour to have a part in this dealing By way of Division From the Spirit then they come but by way of division Not so as some all some never a whit but by way of division The nature whereof is neither all gifts to one Verse 7. nor one gift to all But as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnicuique to each some neither donum hominibus one gift to all men nor dona homini all gifts to one man but dona hominibus gifts to men Every one his part of the divident For such is the law of dividing Which division is of two sorts 1 either of the thing it selfe in kind 2 or of the measure 1. The kind In kind which the Apostle speaks of in the seventh Chapter and seventh verse To every one is given his speciall and proper gift to one in this kind to another in that GOD so tempering As the naturall body that in it the eye should not have the gift to goâ— but to see and the foot not to see but to goe And as the great body of the world In it Hirâ—m's country should yield excellent timber and stone and Salomon's Country 1. King â— 2.11 good wheat and oyle which is the ground of all commerce So the spirituall body that in it Paul should be deepe learned Apollo should be of better speech one need another one supplie the need of another ones abundance the other 's want In measure But division is not of the kind onely but of the measure also Diverse measures there be in one and the same kind Every one saith the Apostle Ephes. 4.7 according not to the gift but to the measure of the gift of CHRIST For to some gave He talents saith Saint Matthew Matt. 2â— 15.1â— Luk. 19.13 To some but pounds saith Saint Luke Great odds And of either to one gave He five to another three to a third but one in a different degree sensibly To each his portion in a proportion His Ghomer the law calls it the Gospell his demensum And remember this well For not only the kind will come to be considered but the measure too when we come to see who be in and who be out at the Spirit 's division And so much for the Spirit If we have done with the gifts we come to the places For where the Spirit ends CHRIST beginnes â— The Places or calling So as if no gift stay heere
more the same laetabitur the same exultabit still So we all wish it may I. The survey DOmine laetabitur We begin with joy Auspicatum principium a faire front onward a luckie beginning 1. The Ioy. In joy and that not single but three in one a triplicitie of it We wil but touch at it now We shall come to it againe yer we end Begin and end with joy to day So may we begin and so end ever In this triplicitie two words there be to expresse this joy 1 laetabitur and 2 exultabit and one to give it the sise or measure 3 vehementer 1. Laetabitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two former 1 laetabitur and 2 exultabit are as it were the body and soule of joy The first laetabitur the soule For the nature of that word and the use noteth ioy within ioy of the bosome say the Heathen ioy of the Spirit the Scripture And my Spirit hath reioyced Luke 1.47 There in the Spirit is the fountaine of true ioy If there it be not how well soever the countenance counterfeit it it is but counterfeit for all that And no ioy right if we cannot say the two first words Domine laetabitur to GOD and we cannot say them to Him if there it be not within 2. Exultabit There then to begin but not there to end Laetabitur is not all Exultabit is called for too Which is nothing but an outlet or overflowing of the inward ioy into the outward man Psal. 84 2. of the heart into the flesh My heart and my flesh shall reioyce Not one without the other Ioy to be seen and read in the forehead the ioy of the countenance Ver. 6. Psal. 118.15 To sound forth and be heard from the lipps the voice of ioy and gladnâ—sse This doth exultabit add There is the bodie and soule of ioy now 3. Vâ—hemâ—â—ter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is not every meane degree will content in these Not any glad but exceeding glad The Hebrew is O quam O Lord how wonderfull is thy name saith the VIII Psalme ver I. So heer O Lord how ioyfull and glad shall he be The meaning is so very glad as he cannot well tell how to expresse it Els asking the question why doth he not answer it But that he cannot But that he hath never a Tam for this quà m But is even faigne to leave it to be conceived by us So doe we But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehementer exceeding it must be So say the translations all Thus have you a briefe of the triplicitie of ioy 1 Ioy within 2 Iubilee without â—oth mensurâ supereffluente And which is somewhat strange these not onely permittâ—d but even 〈◊〉 given in charge shall reioice shall be glad a necessitie layd on him but Luc. 6.38 â—â—â—essed necessitie to be bound to that our nature and we in all our libertie so well 〈◊〉 and like of And now to the causes For exceeding Ioy 2. The causes of it Eccles. 7.8 without a cause somwhat suâ—table is but exceeding folly but as the crackling of thornes under a pott great â—oise but no great cause for all is but a whinbush If there be an exceeding in the 〈◊〉 there would be an exalting in the strength If excesse in that no defect in the groâ—nd We take measure still of one of these by the other Have we then a good ground That have we foure for failing every of tâ—em suitable in each respect For a triplicitie in either of them The ground of all the first is Salvation or being saved and that The Cause 1 Salvation or being saved Salus is ground sufficient For who doth not rejoice is not glad exceeding glad that is so saved But specially wich was David's case heer saved from a sodeine and a secret mischiefe imagined against him There is no ioy when all is done to the ioy of one so saved Be it who it will even unus de minimis hijs eny eny one of the meanest Salus Râ—gia But the person adds a great weight to the ioy that it is Rex in salute Salus Regia a Salvation royall for the saving of a King For He by the Scripture's own valuation is sett at tenn thousand There be tenn thousand Salvations in one when a King is saved That as Rex is the person above all So Salus Regis 2. Sam. 18.3 is the Sovereigne Salvation of all 2 Saving by strength Saved then And secondly how In virtute Saved by strength For though it be good being saved by what meanes we can Yet if we might be at our choise we had rather have it by meanes of strength rather so then by craft or by running away For that is not in virtute Salus in virtute is ever the best saving And a King if he have his right would be saved no other way Not by slight or by flight but in virtute Rex So have you two Virtus and Salus strength and salvation Note them well for not virtus without salus nor salus without virtus neither without other is full nor both without Tua Domine In virtute is well so it have in salute after it For Virtus in salute no not in strength is there mattâ—r of joy every way considered No not in God's strength No ioy in virtute Dei 〈◊〉 it have not an in salute behind it They in the latter part of the Psalme found GOD'S strength but smally to their ioy This makes it up that it is not onely virreâ— strength but virtus ad salutem strength to save Strength not Ver. 8. as to the King's eâ—emies to smite them downe and plague them But strength as to David himselfe to 〈◊〉 and deliver him Strength is indifferent to both but in salute following it Psal. 89.23 determines it to the ioyfull side Now then turne it the other way For as in virtute if it end with in salute Salus in virtute is iust cause of joy So vice versa In salute if it goe with an in virtute makes the 〈◊〉 yet more ioyfull I meane that as it is virtus in salute strength to save might 〈◊〉 deliver So it is salus in virtute a strong salvation a mightie deliverance No petie common one but a strong and mightie one This reciprocation sets it higher yet Psal. 68 28. that not onely strength set forth but strength to save protect and preserve Nor that neither quovis modo but mightily to save strongly to protect strangely to 〈◊〉 So as the Salvation may justly be sayd Tua Domine GOD'S owne saving For yet we are not where we would be It is much to the matter of Ioy 3 By God's strength Tua Domine whose 〈◊〉 strength is from whom the salvation who the partie For not undecunque 〈◊〉 quovis yields full ioy not by every one hand over head The better the partie
with His goodnesse His sweetest His blessâ—deâ—t goodnesse of all And 〈◊〉 your sâ—ving which you had reason to desire that which you never 〈…〉 desired I dare say that gave He You too Exalted His strength that 〈◊〉 might 〈◊〉 Ver. 8 Ver. 12.9.9.10 Your triplicitie And those same Zamzummims the contrivers of the 〈◊〉 His hand found them and they found it He set his strings full against the face of them destroyed them in his wrath even in the very place hath cast them into the fiery 〈◊〉 where even now they frie rooted out their fruict from the earth and their 〈◊〉 from among the children of men All these are word for word every of them in the sequele of this very Psalme All this He did You desired not all this not their aeternall destruction I know yet even with this also He prevented You. 3. In the setting on his crowne For your crowne this is sure if ever any were prevented with a crowne he was that was so in his cradle had it set on his head there when he was not as a weined child morally No nor a weined child literally but indeed a child not yet weined not so much had neither lipps to speake nor heart then to desire eny such thing he was prevented sure 4. In giving and 〈◊〉 his life Further yet if eny found favour in setting on his crown yea crown upon crown and saving upon saving After his first crown in danger to miscarry and even throwen downe as upon this day And after his second in danger againe to miscarrie and to be blowen up upon another day and saved in both He was fairly blessed by His goodnesse say I Which very saving upon the matter was a second crowning even a new setting on that that was sliding of So that Tu posuisti the second time may truly be affirmed of this day And what should I say If eny that his crown saved and his life saved under one Saved and prolonged both so that now these fifteen yeares togither you have held this day with ioy and which is worth all the rest besides length of this life blessed with God's holy truth the pledge of everlasting life the best of his blessings Such a on this Text doth warrant us to say hath cause great cause exceeding great cause his soule to magnifie the Lord Luc. 1.46 and his spirit to reioice in God his Saviour Such a one to performe all the three heer specified so many triplicities of favour would have more then a single reioicing And shall not I add this As to reioice in God so to seeke and set himselfe to devise and doe somewhat for which GOD may reioice in him Somewhat for the Sanctâ—â—rie from thence came his help and from no other place Somewhat I say that thi◠〈◊〉 â—ay be mutuall as of you in GOD so of GOD in You againe Sure there is a bond an obligation to it in Laetabitur the King shall reioice shall be glad still doe it shall not be dispensed with not to doe it Shall not please God if he do it no◠〈…〉 â—ut where are we all this while excluded from this reioicing The King 〈◊〉 it is sayd what and none but he None is mentioned but he We â—ould not let him I dare say doe it alone there be many thousands of us that 〈…〉 stand by looking on if we had eny warrant to reioice too Give me 〈…〉 to looke out a warraâ—◠〈◊〉 us we would be loth to sitt out and to lose 〈…〉 〈…〉 and the Psalme next before it are two sister Psalmes That a 〈…〉 safety the last words of it are Lord save the King Why the King 〈…〉 have that they prayed for and shall not then their Hosanna resolve into 〈…〉 Their carefâ—ll Hosanna into a ioyfull Halleluja Yes and so it doth in 〈…〉 as the last words of that Psalme are Lord save the King so the last of 〈…〉 sing sing for very ioy of it â—â—omised as much there in that Psalme to reioice at the V. verse We will 〈◊〉 Thy Salvation Laetabitur Rex heer it is Laetabimur nos there They 〈…〉 therâ— and they will be as good as their word and so they are For even 〈…〉 Laetabitur Rex is the first verse Cantabimus nos is the last That 〈…〉 at the first we come in at the last If his at the beginning ours at the end 〈…〉 no part in David is the voice of a rebell All good subjects have a part 2. Sam. 20 1. 1. Reg. 12.16 〈◊〉 inheritance in him or as the new taken up terme is a birthright in him 〈…〉 before his Law 〈◊〉 2. Sam. 19.43 They fall there to share the King among them the 〈◊〉 â—nd to reckon up what part and portion each hath in him Have they a 〈◊〉 portion in him Why then in his griefe and in his ioy And if they in 〈◊〉 in ours So that to use the Apostle's phrase If he be sorry 2. Cor. 2.2 who 〈◊〉 as glad and if he be glad to use the Apostle's phrase againe he may 〈…〉 so may every good King of his people This trust have I in you all 2. Cor. 2.3 that my 〈◊〉 the ioy of you all Thus come we to have our part in his ioy And if as it 〈…〉 Iuda is in David the very name of the one with a very small 〈◊〉 the others name if Iuda in David then Iuda's ioy in David's That 〈…〉 laetabitur David it will also be laetabitur Iuda exultabit Israël Psal. 53.6 Iuda 〈…〉 and Israel be right glad Looke ye there is now a warrant there is 〈…〉 for it 〈◊〉 then if we have Scripture for our reioicing let us doe it and doe it 〈…〉 even by and through all this tripartite joy 〈◊〉 with laetabitur Reioice in the spirit within A good signe we doe so if 〈◊〉 can but say the two first words heere Domine laetabitur unto GOD. 〈◊〉 whole text is a speech directed to GOD He made witnesse of our ioy Therefore 〈…〉 hearty and true there is no halting with Him see it be so or tel not Him 〈…〉 He will finde you streight and give you your portion with hypocrites if you 〈…〉 Lord thou knowest thus I am and yet thus you are not Mat. 24.51 〈◊〉 very truth the Psalme seemes to be penned for the nonce that no dissembler 〈…〉 say it He to whom it is to be sayd is not man but GOD and He can tell 〈◊〉 we speake as we thinke or not 〈◊〉 all true hearts will say it and say it with confidence and that even to GOD 〈◊〉 that knowes the ground of the heart Lord thou knowest what is 〈◊〉 thou knowest that I am truly ioyfull even there within 〈◊〉 within we must have it first but there within we must not keepe it nay 〈◊〉 within it will not be kept if there be this spirit and life of inward joy in it Out 〈◊〉 with an exultemus And
those it took 〈…〉 to stand repeating these That ever age or land but that our age and this land should foster or breed such monsters That you may know it for that perfectly consider but the wickednesse of it as it â—ere in full opposition to GOD and you must needs say it could not be His doing GOD forbid saith Abraham thou shouldest destroy the righteous with the wicked Gen. 1â— 23.25 Exod. 22.6 Psal. 10â— 15 Mat. 13.29 Kill not dam and young ones both saith Moses in the Law You shall not touch mine Annointed saith GOD in the Psalmes You shall not pull up the good corne rather let the tares stand saith CHRIST in the Gospell You shall not do evill that good may come of it saith Paul in his Epistles Rom 3.8 But heer is Satan flat contrarie in despite of Law Prophetts Psalme Epistle and Gospell Hoc est Christum cum Paulo conculcare to throw downe Abraham and Moses and David and Paul and CHRIST and GOD and all and trample upon them all One more yet that this abomination of desolation so calleth Daniel so calleth our Saviour Dan â— 27 Mat 24.15 the uttermost extremitie of all that bad is so may we this truly that this abomination of desolation tooke up his standing in the holy place 1. An â—bomination so it is abhorred of all flesh hated and detested of all that but heare it named yea they themselves say they should have abhorred it if it had taken effect It is an abomination 2. Every abomination doth not forthwith make desolate This had If ever a desolate kingdome upon earth such had this been after that terrible blow Neither root nor branch left all swept away Strangers called in murtherers exalted the very dissolution and desolation of all ensued 3. But this that this so abominable and desolatorie a plott stood in the holy place this is the pitch of all For there it stood and thence it came abroad Vndertaken with an holy oath bound with the holy Sacrament that must needs be in a holy place warranted for a holy act tending to the advancement of a holy Religion and by holy persons called by a most holy Name the name of IESVS That these holy religious persons even the chiefe of all religious persons the Iesuites gave not onely absolution but resolution that all this was well done that it was by them justified as lawfull sanctified as meritorious and should have been glorified but it wants glorifying because the event fayled that is the griefe if it had not glorified long yet this and canonized as a very good and holy act and we had had orations out of the Conclave in commendation of it Now I think we shall heare no more of it These good Fathers they were David's bees heer came hither onely to bring us honie right honie they not to sting any bodie or as in the XXII verse they as builders came into the land onely for edification Verse 22. not to pull down or to destroy any thing We see their practise they begunne with rejecting this Stone as one that favoured Heretiques at least and therefore excommunicate and therefore deposed and therefore exposed to any that could handle a spade well to make a mine to blow him up Him and all his Estates with him to attend him 〈…〉 Stone being gone the walls must needs follow But then this shriâ—ing it such an aâ—â—mination sâ—â—ing it in the holy place so ougly and odious making such a treason 〈◊〉 this â— religiâ—us missall sacramentall treason hallowing it with 〈…〉 and Eucharist this â—â—sseth all the rest I say no more but as our 〈…〉 when you seâ— such an abomination so standing quilegit intelligat 〈…〉 GOD send the◠〈◊〉 not reade of it 〈…〉 but see iâ— and had liâ—e to have 〈…〉 that they should bâ— it and so I leave it 〈…〉 now if this were not His doing and if it should not have beene a Day of 〈…〉 the Devill 's owne making 〈◊〉 should have beene done this the danger what was done This the factum 〈…〉 â—hat the factum est All these were undone and blowen over all the 〈◊〉 â—â—â—â—ppointed all this murder and crueltie and desolation defeated The mine is 〈…〉 the snare is broken and we are delivered All these the King Queene Prince 〈◊〉 Bishops Iudges both Houses alive all not a haire of any of their heads 〈◊〉 not so much as the smell of fire on any their garments Give thankes ô Israël Dan. 3.27 Psal. 68.26.27.28 c. 〈◊〉 Lord thy God in the congregation from the bottome of the heart heere is little 〈◊〉 thy Ruler the Princes of Iuda c that they are heere and we see them heere 〈◊〉 the Stone these Builders refused is still the Head-stone of the corner That 〈◊〉 have been done this was done and we all that are heere this day are witnesâ—â—◠〈◊〉 Witnesses above all exception of this factum est 〈◊〉 by whom whose doing Truely not mans doing this it was the Lord's 2 A Domino A 〈◊〉 factum est illud or fictum est illud It was the Devill 's doing or devising the 〈◊〉 A Domino factum est hoc This was God's doing the deliverance The blow 〈◊〉 Devill 's The ward was God's Not man but the Devill devised it Not man 〈◊〉 defeated it He that satt in heaven all this while and from thence looked down 〈◊〉 all this doing of the Devill and his limmes in that mercie of His which is over 〈◊〉 workes to save the effusion of so much bloud to preserve the soules of so many 〈◊〉 to keepe this Land from so foule a confusion to shew still some token some 〈◊〉 token upon us for good that they which hate us may see it and be ashamed Psal. 86.17 but 〈◊〉 that that was so lately united might not so soon be dissolved He took the 〈◊〉 his own hand And if ever God shewed that He had a booke in the Laeviathan's 〈◊〉 that the Devill can goe no further then his chaine if ever that there is in 〈◊〉 more power to helpe then in Sathan to hurt in this He did it And as the 〈◊〉 Lawes to be seene in the former so God's right hand in this mightie thing He 〈◊〉 to passe and all the fingers of it To shew it was He. He held his peace and kept silence satt still and let it goe on 〈◊〉 came neere even to the verie period to the day of the lott so neere that we â—ay truly say with King David as the Lord liveth Vno tantum gradu nos morsque 〈◊〉 there was but a stepp betweene death and us 1. Sam. 20.3 We were upon the point of 〈◊〉 to the hill all was prepared the traine the match the fire wood and all Gen. 22.7 and we 〈◊〉 to be the sacrifice and even then and there In monte providebat Dominus Verse 8. God 〈◊〉 for our safetie even in that very place where we
worse for the soule therefore simply worse Worse for that would have wasted but to the ground and there left but this should have fetched up foundations and ground and all Worse certainly for that should have consumed but Samaritans onely but this for the good of the Catholique cause Samaritans and Iewes both Yea such as themselves were Disciples and Iames and Iohn too if they had been there for companie Worse for this had the shew of an example Sicut fecit Elias but ours Sicut fecit who Not Sicut fecit Elias No Sicut without example Never the like entered into the heart of any that carried but the shape of a man So still the advantage on our side Now for the deliverie when all is done that which was saved heer was but a poore towne without a name I should much wrong that famous Assembly and flower of the Kingdome if I should offer to compare it with that either in quantitie alas like little Zoar to great Ninive or in qualitie when in ours to say nothing of the rest One there was more worth then ten thousand such as they 2. Sam. 18.3 we have good Scripture for it These heer were rebuked but verbally on earth Ours really rebuked from heaven Really rebuked in their intention by miraculous disappointing the execution And themselves put to a foule rebuke besides GOD first blowing their owne powder in their faces to write their sinne there and after making their bowells their mercilesse bowells to be consumed with fire within the very view of that place which they had meant to consume with fire and all Vs in it CHRIST came to save us There be manifest stepps of His comming Apparant first in that He made them they could not conteine their owne spirits but brought them out by their owne dicimus made them take penn and paper and tell it out themselves and so become the instruments of their own destruction which is the worst of all Againe He came when He gave His Majestie understanding to read the riddle of so soon as the letter is burnt to construe the dialect of these unknowne spirits and pick it out of a period as dark as the cellar was dark where the powder lay There is but one comming in the text He came not to destroy but to save Heer were two in ours both commings of CHRIST 1 He came not to destroy but to save us in mercie 2 He came not to save but destroy them His second comming in judgement To conclude This one notable difference there is on our side They should have been destroyed by miracle and we were saved by miracle The right hand of the LORD brought it to passe which is of all others Psal. 118.16 the most welcome deliverance And shall I then upon all this make a motion Master wilt thou we speake to these whom thou hast delivered that seing thou tookst order the fire should not ascend to consume them they would take order their prayers may ascend up and as the odours of the Saint's phialls burne before Thee still and never consume but be this day ever a sweet smell in Thy presence Their fire they came to put under the earth CHRIST would not have burne another fire He came to put upon earth Luke 12.49 and His desire is that it should burne even that fire whereon the incense of our devotion and the same fire of our praise burne before GOD and be in odorem suavitatis We were appointed Eph. 5.2 â—o be made a sacrifice If Isaac be saved shall nothing be offered in his stead Shall we not thank GOD that he was better to them then Iames and Iohn and to us better then those were that will needs thrust themselves to be of His societie That when this dicimus was said of us too stayed it at dicimus and never lett it come to perâ—icimus miraculously made knowne these unknowne spirits that He turned and rebâ—ked the motion and the spirits that made it that He came once and twice to save 〈◊〉 and destroy them If we shall let us then do it let our soules magnifie the Lord Luke 1.46 and our spirits rejoyce in Goâ— our Saviour that the beginning of the Text and of our case was fire to consume them in the first verse that the end was non perdere sed salvare in the last Such may ever be the end of all attempts to destroy us So may He come still and still as heer He came never to destroy ever to save us And as oft as He to save us so oft we to praise Him And GOD grant that this answer heer of CHRIST may serve for a determination of this case for ever and every Christian be so resolved by it as the like never come in speech more by any dicimus But if as we know not what spirits are abroad that every destroying spirit may be rebuked and every State preserved as this town heer was and as we all were this Day And ever as He doth save still we may praise still and ever magnifie His mercie that endureth for ever Psal. 136.1 Amen A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the V. of November A. D. MDCXII LAMENT CHAP. III. VER XXII Misericordiae DOMINI quia non sumus consumpti quia non defecerunt miserationes Ejus It is the Lord 's mercies that we are not consumed because His compassions faile not THE verse is not amisse The booke suits not so well For this joyfull day of our great and famous Deliverance CHRIST 's Luk. 7.32 tibijs cecinimus is more meete then Iohn Baptist's Planximus and David's harp then Ieremie's Lamentations This I know commeth to your mindes at the mention of this melancholique booke But yet if we weigh our case well not what it fell out to be but what it was ment to have beene the very booke will not seeme so out of season For this very day should it not have beene a day of lamentation to the whole land was it not so marked in their â—â—lendar And they had had their wills would they not have given matter of mâ—king a booke of Lamentations over this State and that another manner Book 〈◊〉 more and with longer Chapters then this of Ieremie's By the mercie of GOD it proved otherwise But what shall we so entend the day what it is as we forgett what it was like to have beene No the booke and the verse Iuxta se posita will do well one sett out the other as the blacke-worke doth the white The Booke putt us in minde but for GOD 's mercie in what case we might have beene The Verse by GOD 's mercie what we are And even to thanke Him that our lott was to hitt the verse and misse the booke to fall within the one and without the other The truth is I had a desire That Misericordiae Domini might have their day and this day I thought to dedicate chiefly to
bosome wide open to receive them Lazarus in a rich man's bosome is a goodly sight in heaven and no lesse goodly in earth And there shal be never a rich man with Lazarus in his bosome in heaven unlesse he have had a Lazarus in his bosome heer on earth The poore are of two sorts Such as shal be with us alwayes as CHRIST saith to whom we must do good by relieving them Ioh. 12.8 such is the comfortlesse estate of poore Captives the succorlesse estate of poore Orphanes the desolate estate of the poore Widowes the distressed estate of poore Strangers the discontented estate of poore Scholars all which must be suffered and succoured too There are others such as should not be suffered to be in Israël whereof Israël is full I meane beggers and vagabonds able to worke to whom good must be done by not suffering them to be as they are but to employ them in such sort as they may do â—ood This is a good deed no doubt and there being as I heare an honourable good purpose in hand for the redresse of it GOD send it good successe I am as â—ne in part of my charge to exhort you by all good meanes to helpe and further it Me thinketh it is strange that the exiled Churches of Strangers which are harboured heer with us should be hable in this kind to do such good as not one of their poore is seene to aske about the streets and this Citie the harborer and maintainer of them should not be able to do the same good Hable it is no doubt but men would have doing good too good cheape I know the charges will be great but it will quitt the charges the good done will be so great Great good to their bodies in redeeming them from diverse corrupt and noysome diseases and this Citie from danger of infection Great good to their soules in redeeming them from idlenesse and the fruit of idlenesse which is all naughtinesse no where so rife as among them and this Citie from much pilfering and losse that way Great good to the Common-wealth in redeeming unto it many rotten members and making them men of service which may heereafter do good in it to the publique benefit and redeeme this Citie from the blood of many soules which perish in it for want of good order Last of all great good to the whole Estate in bringing the blessing of GOD upon it even that blessing Deut. 15.4 that there shall not be a begger in all Israël So much for doing good Laying up in store c. That is your worke shall not be in vaine in the end The last point The Reason but receive a recompense of reward which is a prerogative the which GOD 's Charges have above all other In mans there is death to the Offender but if any have kept his charge he may claime nothing but that he hath Onely the Lord's Charges are rewarded So that besides the two reasons which may be drawen out of the former 1 one of the uncertaintie 2 the other of GOD 's bounty 1. Of the Vncertainty Da quod non potes retinere That we would part with that that we cannot keepe long that we must part with yer long whither we will or no 2. Of the Bounty of GOD De meo peto dicit CHRISTVS That GOD which gave asketh but his owne but of that He gave us a part to be given Him and we if there be in us the heart of David will say quod de manu tuâ accepimus 3. Besides these a third 1. Chro. 29.40 Though GOD might justly challenge a free gift without any hope of receiving againe He will not but tells us His meaning is not to empoverish or undoe us but to receive these which He gave us and came from Him every one and those that within a while forgoe we must to give us that we shall never forgoe That is that he teacheth us commandeth not our losse but commendeth to us a way to lay up for our selves if we could sâ—e it not to leese and leave all we know not to whom Well said Augustine preaching on these very words At the very hearing these words Part with and distribute the covetous man shrinkes in himselfe at the very sound of parting with as if one should poure a bason of cold water upon him so doth he chill and draw himselfe together and say Non perdo he saith not I will not part with but I will not lose for he counteth all parting with to be losing And will ye not lose saith Saint Augustine yet use the matter how you can lose you shall for when you can cary nothing away of all you have do you not lose it But goe to saith he be not troubled hear what followes shut not thy heart â—gainst it Laying up for yoâ—r selves I know Iudas was of the mind Laying up for â—our selves that all that went besides 〈◊〉 bagg was Vtquid perditio and so be all they that be of his spirit But Saint â—aul is of that mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay out to good uses is to lay up to our owne uses that â—n paâ—â—ing thus with it we do not dimittere but praemittere not lose it by leaving it heer from whence we are going but store it up by sending it thither before whither we are going And indeed one o◠〈◊〉 two we must needs either leave it behind and lose it for ever or send it befoâ—â— and have it our owne for ever Now choose whither you will hold of Iudas's or Paule's For indeed it is not laying up Saint Paul findeth fault with but the place where not building or obteining or purchasing all which three are specified and the Apostle speaketh in your owne termes and the things you chiefly delight in but the laying up in the flesh which will rott and with it whatsoever is laid up with it or in the world which is so variable now and will be consumed all to nought and with it whatsoever is said up in it But he would have us to lay it up in heaven which besides that it is our owne countrey and this but a strange land is the place whither we passe leaving this place behind and from whence we must never passe but stay heer and either for ever want or have use for ever of that we part with heere And to say truth Vt quid respicimus With what face can we look up and look upon heaven where we have laid up nothing or what entertainment can we hope for there whither we have sent no part of our provision but for ought of our sending the place is cleane empty You will say how can one reach heaven to lay any thing there I will aske you also another question How can a man being in France reach into England to lay any thing there By exchange And did you never hear of our exchange Cambium coeleste You know that to
hebrew sheweth there is a reason there is a cause why it commeth 1. Sam. 6.9 And the english word Plague comming from the Latine word Plaga which is properly a stroke necessarily inferreth a Cause For where there is a stroke there must be One that striketh And in â—hat both it and other evill things that come upon us are usually in scripture called Gods judgements If they be iudgements it followeth there is a Iudge they come from They come not by adventure by chance they come not Chance and Iudgement are utterly opposite Not Casually then but Iudicially Iudged we are For when we are chastened we are judged of the Lord. 1 Cor. 11.32 There is a Cause Now what that Cause is Concerning which 1. That Cause is 1. Naturall if you aske the Physitian he will say the cause is in the aire The Aire is infected the Humors corrupted the Contagion of the sicke comming to and conversing with the sound And they be all true causes The Aire For so we see by casting * The aire infected ashes of the furnace towards heaven in the aire the aire became infected and the plague of botches and blaines was so brought forth in Egypt * Exod. 9.8 The Humors For to that doth King David ascribe the Cause of his disease that is that his moisture in him was corrupt dried up 2 The Humors corrupted Psal. 32.4 turned into the drought of Summer Contagion Which is cleare by the Law where the leprous person 3 Contagion Levit. 13.45.46 52. for feare of contagion from him was ordered to crie that no body should come neere him To dwell apart from other men The clothing he had worn to be washed and in some case to be burnt The house-walls he had dwelt in to be scraped and in some case the house it self to be pulled downe In all which three respects Salomon saith Pro. 14.16 A wise man feareth the Plague and departeth from it and fooles runne on and be carelesse A wise man doth it and a good man too For King David himselfe durst not go to the Altar of GOD at Gibeon to enquire of GOD there because the Angel that smot the people with the plague stood betweene him and it 1. Chro. 21.30 that is because he was to passe through infected places thither But as we acknowledge these to be true that in all diseases 2 Supernaturall By which GOD. and even in this also there is a Naturall cause so we say there is somewhat more something Divine and above â—ature As somewhat which the Physitian is to looke unto in the plague so likewise something for Phinees to do and Phinees was a Priest And so some worke for the Priest as well as for the Physitian and more then it may be It was King Asa's fault He in his sicknesse looked all to Physitians and looked not after GOD at all That is noted as his fault It seems 〈…〉 It seemes his concâ—it was there was nothing in a disease but 〈◊〉 nothing but bodily which is not so For infirmitie is not only 〈◊〉 bodily there is a Spirit of infirmitie we finde Luc. 13.11 And some 〈◊〉 spirituall there is 〈◊〉 infirmities something in the soule to 〈◊〉 â—ealed In all â—ut specially in this Wherein that we might knoâ— it to be spirituâ—ll we finde it oft times to be executed by spirits We see an 〈◊〉 destroying Angel 〈…〉 12.13 in the Plague of Egypt another in the Plague in Swaâ—â—â—rib'â— Campe 〈…〉 â—7 36 〈…〉 21.16 〈…〉 16.2 a third in the Plague at Ierusalem under David 〈…〉 pouring his phiall upon earth and ther fell a noysome plague upo◠〈◊〉 and beast So that no man looketh deeply enough into the Cause of this sickenesse unlesse he acknowledge the Finger of God in it over 〈◊〉 â—bove any causes naturall 〈…〉 GOD then hath his part GOD But how affected GOD provoked to aâ—ger so it is in the Text his anger his wrath it is that bringeth the plague among us 〈…〉 The Verse is plaine They provoked him to anger and â—he plague brake in among them 〈…〉 Generally there is no evill saith Iob but it is a sparke of GOD 's wrath And of all evills the Plague by Name There is wrath gone out from the LORD 〈◊〉 21.7 and the plague is begunn saith Moses Num. 16.46 So it is said GOD was displeased with David he smot Israël with the plague So that if if there be a plague GOD is angry and if there be a great plague GOD is very angry Thus much for By what for the anger of GOD by which the plague is sent Now for what 〈…〉 â—hich 〈…〉 general There is a cause in GOD that he is angry And there is a Cause for which he is angry For he is not angry without a cause And what is that cause For what is GOD angry What is GOD angry with the waters when he sends a tempest it is Habacuk's question 〈…〉 Or is GOD angry with the earth when He sends barrennesse Or with the aire when he makes it coÌ„tagious 〈…〉 5. 6. No indeed His anger is not against the Elements they provoke him not Against them it is that provoke him to anger Against men it is and against their sinnes and for them commeth the wrath of GOD upon the children of disobedience And this is the very Cause indeed As there is Putredo humorum so there is also putredo morum And putredo morum is more a Cause then putriedo humorum 1 The Corruption of the soule the 〈◊〉 7. â— 2 corrupting of our waies more then the 〈◊〉 6.12 corrupting of the aire The 〈◊〉 8.38 Plague of the Heart more then the sore that is seene in the body 〈◊〉 5.32 The cause of Death that is sinne the same is the cause of this 〈◊〉 38.5 kinde of death of the plague of mortalitie And as the â—panâ— Balme of ilead and the 〈◊〉 48.46 Physitian there may yield us helpe when GOD'S wrath is removed so if it be not no balme no medicine will serve 〈◊〉 us with the Woman in the Gospell 〈◊〉 5.26 spend all upon Physitians we shall bee never the better till we come to CHRIST and he cure us of our sinnes whâ— is the onely Physitian of the diseases of the soule 〈◊〉 â— 2 And wiâ—â— CHRIST the cure beginns ever withiâ— First Sonne thy 〈◊〉 be for giventhee and then a fier â—ake up thy bed and walke His sinnes first and his limbes after As likewise when we are once well CHRIST'S councell is sinne no more lest a worse thing come unto thee As if sinne would certainely bring a relapse into a sicknesse But shall we say the wraâ—h of GOD for sinnes indefinitely Particular sinn That were somewhat too generall May we not specifie them or set them downe in particular Yes I will point you at three or foure First this
hidd it in a napkin under the earth he was worthy to heare Serve nequam Evill servant Matt. 25.18.27 For he knew his Master's will that gave his talents to receive them with increase his memorie failed and had need to be rubbed with oblitus tradere usurarijs he forgott that which he did not forgett he forgott not to take usury for his money and use upon use but he forgott the true and lawfull usury to give it to the poore and so to lend it to the Lord who would surely have paid both principall and interest also both the substantiall reward of aeternall life and also the accidentall degree and measure of glory How many are there that forget the Preacher's precept Cast thy bread upon the waters How many are there that say My barnes are too little Eccles. 11.1 Luk. 12. I will pull them downe and build bigger who have been at the Schoole of forgetfullnesse and do not remember Quod ventres pauperum capiunt quod horrea non capiunt that the bellies of the poore are 〈◊〉 then the greatest barnes and 〈◊〉 receive and consume all that which the greaâ—est baâ—â—es cannot hold yea the poore do so multiplie that the rich are not able to feed them Luk. 12.18.19 The foolish Rich man said in the Gospell Soule thou hast much goods laid up in store for many yeares but when he said so he had not many houres to reckon to eate and drinke and take his pleasure Malè recondita meliùs erogata they were ill layed up they had been much better distributed and scattered abroad It may be they may passe all the degrees of compassion Malè parta ill gotten by oppression and fraud and Rapine And 〈◊〉 detenta worse kept and deteined that which is ill gotten may be worse kept and so that is that is scraped and extorted from all others is denied to all others and most of all to himselfe and GOD and CHRIST And Pessimè erogata expended â—orst of all in ryott and excesse in pride and vanitie in crueltie and rebellio◠〈◊〉 denying maintenance to the King and Countrey or to the poore But howsoever ill gotten worse imprisoned and debarred the light of the Sunne and worst of all so spent that with them the soule and life and heaven it selfe is spent and lost yet the truth is they are then best kept when they are well expended and never better then on the poore afflicted members of CHRIST then in buying of heaven But if you will make a true conjunction indeed they are then bene recondita when bene erogata well stored and layd up when they are well laid out Reconde in sinu pauperum The best house to lay them up is to put them into the box and bosome of the poore for that indeed is the safest and surest Treasurie safer then the Temple it selfe the living Temples of GOD A Treasurie Sine fure sine verme without thiefe without worme whatsoever is put there defertur Deo the poore man will carry it to GOD out of whose hands it can never be taken And this is indeed the Art of Arts. Not the gold-making Iuggling art which under the name of gold-making is the consumer of gold but the Art of turning earth into heaven and earthly almes into caelestiall riches dando coelestes fiunt these transitorie earthly things procure us the unspeakeable riches and treasures of heaven And now consider Acts 11. Cornelius's Almes and prayers ascended as a memoriall to GOD and procured the great grace of the knowledge of CHRIST and the gift of the Holy Ghost And Dortas's almes obtained her Resurrection to life GOD remembred them both and shall we forgett to doe good and distribute our almes which have that force that GOD will never forgett them Pars III. GOD cannot forgett them if we do remember and performe them Nay GOD holds them at a great rate he accepts them as sacrifices and such sacrifices as both pacifie and please him Talibus sacrificijs with such sacrifices God is pleased talibus with these of Praise and Almes and with all those that are like or of the same nature with these Not with the sacrifices of Nature and Moses's Law such are both Mortua and mortifera dead in themselves and mortiferous and deadly to all that shall use them These had their time and were accepted as types and figures of the true sacrifice of CHRIST upon the Crosse in whom all sacrifices were accepted In which they were partakers of CHRIST and did eate the same spirituall meate and drinke the same spirituall drinke that we now eate and drinke by faith and the Rock that followed them was CHRIST No more then to doe with the sacrifice pecoris trucidati of the slaine beasts that is past but cordie contriti with the sacrifice of a broken and contrite heart that was from the beginning and so shall continue acceptable to God even to the end the spirituall sacrifice or the sacrifice of the soule and spirit that is it which God ever accepted in the sacrifice of his Sonne CHRIST even from the first Adam to the last Sonne of Adam the last man that shall live at the last day And God hath been and is weary of carnall and externall sacrifice and neglected yea rejected it for default and want of the inâ—ard sacrifice but of this inward and spirituall sacrifice God will never be wearied with it In vocall prayer and fasting and outward Almes and the like there may be Nimium 〈◊〉 much but of inward prayer and fasting from sinne and compassion and mercy there can never be nimium too much nay not satis not enough for GOD calls for all and all we are not able to performe which we owe. So then the sacrificia must be talia such sacrifices that is spirituall And they be sacrificia in the plurall number sacrifices the sacrifice representative or memoriall of CHRIST 's sacrifice the Eucharist which is truly the sacrifice of praise and the daily sacrifice of our selves our soules and bodies in devotion and adoration to GOD. And the sacrifice of Mercy and Almes both heer recorded these be the sacrifices heer mentioned that please GOD and all others not heer mentioned that are included in the talibus in such like sacrifices GOD is pleased And be the number of them as great as any man please to make them yet because they are all reducible to three I will comprise them in the number of three First Sacrificium cordis contriti the sacrifice of the contrite and broken heart as before which we tender to GOD in our Repentance and sighes and teares for our sinnes The second Sacrificium cordis grati the sacrifice of the thankfull heart in praise and thanksgiving to GOD called heer the sacrifice of praise The third Sacrificium cordis pij the sacrifice of a pious and mercifull heart in compassion and works of Mercy and Almes-deeds called heer doing good and distributing All these and every one
mind If but ache come into a joint we know we have tried them and found them they are not hable to drive away the least paine from the least part And how then when sicknesse commeth and sorrow and the pangs of death what comfort in these Comfort Nay shall we not finde discomfort in the bitter remembrance of our intemperate using them and little regard of the true Comforter Shall we not finde them as Iob found his friends like winter-bâ—ooks Iob. 6.15 16. full of raine in winter when no need of it when it raines continually but in Summer when need is not a drop in them So when our state of body and mind is that we can susteine our selves without it then perhapps some they yield but Iob 16.2 when sorrow seiseth on the heart then none at all In the end we shall say to them as he did miserable comforters are ye all Wherefore another Comforter we are to seeke that may give us ease in our disease of the minde and in the midst of all our sorrowes and sufferings make us ire gaudentes go away rejoycing No other will do it but this that when we have Him we need looke no further The other is likewise a difference of staying with us for ever For ever the weak poore comfort we have by the creatures heere such as it is we have no hold of it it stayes not not for ever nay not for any long time There be two degrees in it 1 Non in aeternum that is too plaine â— Nay not manent nobiscum they stay not with us fugiunt a nobis they fly from us many times in a moment as Salomon's fire of thornes a blaze and out streight Nay if they would tarry with us would they not tire us Even Manna it selfe did it not grow lothsome Num. 11.6 Doe we not finde that when we are ready to starve for hunger and have meat to drive it away if we use it any while the meat is as yrksome as the hunger was and we are as hungry for hunger as ever we were for meat That we may not be cloyed we change them and even those we change them for within a while coy us as fast What shall we doe where shall we finde comfort aright Ever Per quod fastidio occurritur fastidium incurritur so that if they would tarry we must put them away the not tarrying of them with us that is the change of them is it that makes us hable to endure them Well then comfort us they cannot when we need it we must pray for Alium If they could they cannot stay not for any space much lesse for ever If they could their very stay would prove fastidious and yield us but discomfort Seeing then we cannot entreat them to stay with us and if we could in the evill day they could not stead us but then faile us soonest when our need is greatest Let us seeke for another that through sicknesse age and death may abide with us to all aeternitie and make us abide with Him in endlesse joy and comfort The Application to the Sacrament Such is this heere which CHRIST promised and His Father sent this day and which He will send if Christ will aske and Christ will aske if now we know the Covenant and see the Condition we will seale to the deed To a Covenant there is nothing more requisite then to put to the Scale And we know the Sacrament is the Seale of the new Covenant as it was of the old Thus by undertaking the duty He requireth we are entitled to the comfort which heere He promiseth Luk. 22.19 And doe this He would have us as is plaine by His Hoc facite And sure of all the times in our life when we settle our selves to prepare thitherwards we are in best termes of disposition to covenant with Him For if ever we be in state of love toward Him or toward one another then it is If ever troubled in Spirit that we have not kept His commandements better then it is If ever in a vowed purpose and preparation better to looke to it then it is Then therefore of all times most likely to gaine interest in the promise when we are best in case and come neerest to be hable to plead the condition Besides it was one speciall end why the Sacrament it selfe was ordained our comfort the Church so telleth us we so heare it read every time to us He hath ordained these Mysteries as pledges of His love and favour to our great and endlesse comfort The Father shall give you the Comforter Why He giveth Him we see How He giveth Him we see not The meanes for which He giveth Him is Christ His entreaty by his Word Heb. 12.24 in prayer by His flesh and blood in Sacrifice For His blood speakes not his voice onely These the meanes for which And the very same the meanes by which He giveth the Comforter by Christ the Word and by Christ's body and blood both In tongues it came but the tongue is not the instrument of Speech only but of tast we all know And even that note hath not escaped the Ancient Divines to shew there is not onely comfort by hearing the Word Psal. 34.8 1. Cor. 12.13 but we may also tast of His goodnesse how gracious He is and be made drinke of the Spirit That not onely by the letter we read and the word we heare but by the flesh we eat and the blood we drinke at His table we be made partakers of His Spirit and of the comfort of it By no more kindly way passeth His Spirit then by His flâ—sh and blood which are Vehicula Spiritus the proper carriages to conveigh it Corpus aptaevit sibi ut Spiritum aptaret tibi Christ fitted our body to Him that He might fitt his Spirit to us For so is the Spirit best fitted made remeable and best exhibited to us who consist of both This is sure where His flesh and blood are they are not exanimes spirit-lesse they are 〈◊〉 or without life His Spirit is with them Therefore was it ordained in those very elements which have both of them a comfortable operation in the heart of man One of them bread serving to strengthen it or make it strong Psal. 104.15 and comfort commeth of 〈◊〉 which is to make strong And the other wine to make it cheerefull or â—nd and is therefore willed to be ministred to them that mourne and are opprest with griefe And all this to shew that the same effect is wrought in the inward man by the holy Mysteries that is in the outward by the Elements that there the heart is established by grace and our soule endued with strength and our conscience made light and cheerfull that it faint not but evermore rejoice in His holy comfort To conclude where shall we find it if not heere where under one we finde CHRIST our Passe-over offered for us and the
Spirit our Pentecost thus offered to us Nothing remaineth but the Father himselfe And of Him we are sure too Filium in pretium dedit Spiritum in solatium Se servat in praemium His Sonne He gave to be our price His Spirit to be our comfort Himselfe he keepeth to be our everlasting reward Of which reward there and comfort heere this day and ever may we be partakers for Him that was the price of both IESVS CHRIST A SERMON Preached before the KING'S MAIESTIE AT VVINDSORE on the XII of May A.D. MDCXI being WHIT-SVNDAY IOHN CHAP. XVI VER VII Sed ego veritatem dico vobis expedit vobis ut Ego vadam si enim non abiero PARACLETVS non veniet ad vos si autem abiero mittam Eum ad vos Yet J tell you the truth Jt is expedient for you that J goe away For if J goe not away the Comforter will not come unto you but if I depart I will send Him unto you BVT If I goe I will send Him to you And He did goe and He did send Him and this day He did send Him So that between this Text and this Feast there is that mutuall reference and reciprocation that is between promissio missionis and missio promissionis the promise of the sending and the sending of the promise The promise of the sending the substance of the Text and the sending of the promise the substance of the Solemnitie It being the solemnitie of mittam and veniet both in the Text the sending and comming of the HOLY GHOST CHRIST 's words they be and all is nothing els but a setting forth or demonstration of the non veniet Of non veniet the not comming and of Expedit the Expediencie of Christ's going and consequently of this Feast There seemes to be a question heer whither best the Comforter come or not come that is whither any Whit-suntyde or no. The question of His comming grew out of another of CHRIST 's going whither best CHRIST goe or not go That is whither any Ascension-day or no. The Apostles were all mainly against His gâ—ing and so opposed hard against the Ascension But CHRIST heere resolveth the point thus If they were against the Ascension they lost Festum Paracleti a feast which they might not misse out of their Kalendar and so with promising them this perswades them to beare with that to yield to the Ascension in hope of Whitsuntyde Which two Feasts are both in the Text and the two maine points of it Heere is an â—beam a going and heere is a veniet a comming CHRIST 's going that is the Ascension The Holy Ghost's comming that is Pentecost the day which we now celebrate as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to make amends for the other And ye shall observe it is usuall Anon after Christmasse-day and the poore estate of Christ's birth there commeth the Epiphanie with a starr and great men's oblations as by way of compensation Presently after Good-friday and the sorrow of His passion Easter-day followeth streight the day of His triumphe to revive us againe And even so heer upon His ascension or going from us there ensueth Whit-sunday the mends togither withall No impedit without an expedit no abeam but a mittam no going away to bring a losse but a comming too to make a supply The truth is Ascension-day though to Him it were a day of glory yet to them it could not be but a day of sorrow It was a going to His Father but it was a going from them Going from them they were to lose Him and losse breeds sorrow and a great losse as this was great sorrow It did so the very next words before these are Your hearts are full of sorrow And good reason Ver. 6. 1. To part with to forgoe any friend is a griefe Not without some griefe doth the Apostle recount that even Demas was fallen of and had forsaken Him 2. And 2. Tim. 4.10 if any friend how much more of such a friend as CHRIST was to them It was a festivall all the while and they the children of the Bride-chamber so long as He was with them To forgoe such an one must fill up the measure a good way Mat. 9.15 3. But to fiâ—l it full if to part with such an one be grevious at any time then to part with Him then He to leave us and we Him when we have most need of Him when troubles are at hand is above measure grievous And at hand they were ver 2. persecutions to rise and they to be in that case that they that cutt their throats should thinke they did GOD good service If needs He would leave them He should stay till faire weather Now a tempest is toward then to be left is the worst time that may be Now joine all these 1 of a friend 2 of such a friend 3 at such a time to be deprived and tell me if there were not great reason ut tristitia impleret cor eorum their hearts should be full of sorrow for His going Non expedit ut abeas This for them Now for CHRIST we shall see quà m incertae providentiae nostrae It falleth out many times men are grieved with that which is for their good and earnestly are set on that which is not expedient for them It was their case in desiring CHRIST might not goe All was out of mistaking Therefore Christ beginns But I tell you the truth as much to say you are in an error all this while your hearts be full of sorrow because your heads are full of error You conceive of my stay as beneficiall to you but falsly I tell you true it is so farr from that as impediet it will hinder you turne to your losse You apprehend my going as an hinderance but erre 1. I tell you true Expedit vobis it wil be your gaine 2. This gaine and losse are set downe both 1 The losse in the not comming 2 the gaine in the comming of the Comforter this day 3. This comming or not comming depends upon Christ's going or His stay Non veniet nisi if Christ goe not He commeth not veniet si if Christ go He commeth Seeing then ye shal be losers by my stay and gainers by my going be not for my stay My stay will deprive you of Him non veniet Be not against My going my absence will procure you Him Mittam I love you not so evill as to stay with you for your hurt Be not you grieved be not against that which is for your good The manner of this answer is 1 first retorquendo holden ever to be the best You think it will hinder you I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will benefit you that I goe 2 Then to prove it He proceeds abdacendo ad absurdum For why if I goe not there will follow a maine inconvenience which by no meanes is to be admitted and that is Non veniet Paracletus The