with the fields that we need a feast of first fruits a day of consecration every yeere By something or other we grow un-hallowed and need to be consecrate anew to re-seize us of the first fruits of the Spirit again At least to awake it in us as Primitiae dormientium at least That which was given us and by the fraud of our enemie or our owne negligence or both taken from us and lost we need to have restored that which we have quenched to be light anew that which we have cast into a dead sleepe 1. Th. 5..19 Ephes. 5.14 awaked up from it If such a new consecrating we need what better time then the feast of first fruits the sacring time under the Lawe and in the Gospell the day of CHRIST 's rising our first fruits by whom we are thus consecrate The day wherein He was himselfe restored to the perfection of His Spirituall life the life of glorie is the best for us to be restored in to the first fruits of that spirituall life the life of Grace IV. The Application to the Sacrament And if we aske what shall be our meanes of this consecrating The Apostle telleth us Heb. 10.10 we are sanctified by the Oblation of the bodie of IESVS That is the best meanes to restore us to that life He hath said it and shewed it himselfe He that eateth Me shall live by Me. The words spoken concerning that are both Spirit and Life Ioh. 6.57.63 whither we seeke for the Spirit or seek for Life Such was the meanes of our death by eating the forbidden fruit the first fruits of death and such is the meanes of our life by eating the flesh of CHRIST the first fruits of life And herein we shall very fully fit not the time only and the meanes but also the manner For as by partaking the flesh and blood the substance of the first Adam we came to our death so to life we cannot come unlesse we do participate with the flesh and blood of the second Adam that is CHRIST We drew death from the first by partaking his substance and so must we draw life from the second by the same This is the way become branches of the Vine and partakers of his nature and so of his life and verdure both So the time the meanes the manner agree What letteth then but that we at this time by this meanes and in this manner make our selves of that conspersion whereof CHRIST is our first fruits by these meanes obteining the first fruits of His Spirit of that quickning Spirit which being obteined and still kept or in default thereof still recovered shall heer begin to initiate in us the first fruits of our restitution in this life whereof the fulnesse we shall also be restored unto in the life to come As Saint Peter calleth that time the time of the restoring of all things Then shall the fulnesse be restored us too Act. 3.21 when GOD shall be all in all not some in one and some in another but all in all Atque hic est vitiae finis pervenire ad vitam cujus non est finis This is the end of the Text and of our life to come to a life whereof there is no end To which c. A SERMON PREACHED BEFORE THE KING'S MAIESTIE AT VVHITE-HALL on the XXVII of March A. D. MDCVIII being EASTER DAY MAR. CHAP. XVI Et cum transisset Sabbatum c. VER 1. And when the Sabbath day was past Marie Magdalen and Marie the mother of Iames and Salome bought sweet ointments that they might come and embalme Him 2. Therefore early in the morning the first day of the weeke they came unto the Sepulcher when the Sunne was yet rising 3. And they said one to another Who shall roll us away the stone from the doore of the Sepulcher 4. And when they looked they saw that the stone was rolled away for it was a very great one 5. So they went into the Sepulcher and saw a yong man sitting at the right side clothed in a long white robe And they were afraid 6. But he said unto them Be not afraid Ye seeke IESVS OF NAZARET which hath beene crucified He is risen He is not heere Behold the place where they put Him 7. But goe your way and tell His Disciples and PETER thâ—t He will goe before you into Galilee there shall ye see Him as He said vnto you THE Summe of this Gospell is a Gospell that is The Summe a message of good tydings In a message these three points fall in naturally 1 The Parties to whom it is brought 2 The Partie by whom 3 And The Message it selfe These three 1. The Parties to whom Three women the three Maries 2. The Partie by whom an Angell 3. The Message it selfe the first newes of Christ's rising againe These three make the three parts in the Text. 1 The Women 2 The Angell 3 The Message Seven verses I have readd ye The first foure concerne the Women The fifth the Angell The two last the Angell's message In the Women we have to consider The Division 1 Themselves in the first 2 Their Iourney in the second and third and 3 Their Successe in the fourth In the Angell 1 The manner of his appearing 2 and of their affecting with it In the Message The newes it selfe 1. That CHRIST is risen 2. That He is gone before them to Galilee 3. That there they shall see Him 4. Peter and all 5. Then the Ite dicite The Commission Ad Evangelizandum not to conceale these good newes but publish it These to his Disciples they to others and so to us we to day and so to the worlds end I. The Parties to whom Three Women AS the Text lyeth the part that first offereth it selfe is The parties to whom this message came Which were three Women Where finding that Women were the first that had notice of Christ's resurrection we stay For it may seeme strange that passing by all men yea the Apostles themselves Christ would have His Resurrection first of all made knowne to that sexe Reasons are rendred of diverse diversly We may be bold to alleage that the Angell doth in the Text Verse 5. Vos enim quaeritis for they sought Christ. And Christ is not vnrighteous to forget the worke and labour of their Love Heb. 6.10 that seeke Him Verily there will appeare more Love and Labour in these Women then in Men even the Apostle's themselves At this time I know not how Men were then become Women and did animos gerere muliebres Ioh. 20.19 and Women were Men Sure the more manly of the twaine The Apostles they satt mured up all the doores fast about them sought not went not to the Sepulcher Ioh. 21.15.20 Neither Peter that loved Him nor Iohn whom He loved till these Women brought them word But these Women we see were last at His Passion and first at His
the same Spirit I told you after this first there is no more visible comming to be looked for but that after His accustomed vsuall manner invisibly He ceaseth not to come still nor will not to the world's end Even in this booke after this time heere three severall times in the fourth tenth and ninteenth Chapters and at three severall places Ierusalem Coesarea Ephesus The â—ame Spirit came upon the faithfull people and yet nothing heard nor seene onely discerned after by the impression it left behind it And this comming is still vsuall with Him and this we may hope for hope for and have if we labour and diâ—pose our selves for it And wee may direct ourselves how to doe this by those three places I even now alâ—eadged 1 In the fourth Chapter 31. Verse As they prayed the Spirit came upon them 2 In the tenth Verse 44. While PETER yet spake the Spirit fell upon them 3 In the nineteenth Chapter Verse 6. As they received the Sacrameâ—t the Spirit was sent on them In which three are plainely set downe to us these three meanes to procure the Spirit 's comming 1 Prayer 2 The Word 3 The Sacraments I know well it was the Sacrament of Baptisme in the place last alleadged but that is all one In one Verse doth the Apostle name them both as of aequall power both for the purpose 1. Cor. 12.13 Vnâ— Spiritu baptizati estis and before he ends the verse vno Spiritu poti Baptized in the Spirit There is theirs at Ephesus but made drinke of the same Spirit that is this of ours heere For ex similibus sumus alimur Ours heere I say where we doe drinke of the Spirit if aright we receive it in which respect he calleth it the Spirituall drinke 1. Cor. 10.3 because we doe even drinke the spirit with it And even in this very Chapter before the end it is noted by Saint Luke as a speciall meanes whereby they invited the Spirit to them againe and againe Their continuing in the Temple with one accord and breaking of bread Of one accord we spake at the first as an effâ—ctuall disposition thereto And this Sacrament of breaking of Bread is the Sacrament of accord as that which representeth unto us perfect unitie in the many graines kneaded into one lâ—afe 1. Cor. 10.17 and the many grapes pressed into one Cupp and what it representeth lively it worketh as effectually Howsoever it be if these three 1 Prayer 2 The Word 3 The Sacraments be every one of them as an arterie to conveigh the Spirit into us well may we hope if we vse them all three we shall be in a good way to speede of our desires For many times we misse when we use this one or that one alone where it may well be GOD hath appointed to give it us by neither but by the third It is not for us to limit or appoint Him how or by what way He shall come unto us and visit us but to offer up our obedience in vsing them all and vsing them all He will not fayle but come unto us either as a winde to allay in us some vnnaturall heate of some distempered desire in us to evill or as a fire to kindle in us some luke-warme or some key-cold affection in us to good Come unto us either as the Spirit of truth lighting us with some new knowledge or as the Spirit of Holinesse reviving in us some vertue or grace or as the Comforter ministring to us some inward contentment or ioy in the HOLY GHOST or in one or other certainely He will come For a compleate obedience on our part in the use of all his prescribed meanes never did goe away emptie from Him or without a blessing Never did nor never shall Never but not on this day of all dayes the day wherein Dona dedit hominibus He gave gifts unto men It is Dies donorum His giving day His day of Donatives Some gift He will give either from the Winde inward or from the tongue outward some gift He will give There be nine of them set downe 1 Cor. 12.8 Gal. 5.22 Nine manifestations of the Spirit 1. Cor. 12. some of them nine There be nine more set downe nine fruits of the Spirit Gal. 5. some of them nine Some gift He will give Onely let us dispose our selves by the use not of this one or that one or two but of all the meanes to receive it by Inwardly by vnitie and patient waiting His leysure as these heere Outwardly by frequenting those holy duties and offices all which we see succeeded with those there in the three places remembred And in these the blessed Spirit so dispose us and in them so blesse us as we may not onely by outward celebration but by inward participation feele and fâ—â—de in our selves that we have kept to Him this day a true feast of the comming of His Spirit of the sending downe the Holy Ghost Which Almightie GOD graunt c. A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the XXIV of May A. D. MDCVIII being WHIT-SVNDAY ACTS CHAP. II. VER IV. Et repleti sunt omnes SPIRITV SANCTO coeperunt loqui varijs linguis prout SPIRITVS SANCTVS dabat eloqui illis And they were all filled with the HOLY GHOST and began to speake with other tongues as the SPIRIT gave them utterance THis day hold we holy to the HOLI GHOST by whom all holy dayes persons and things are made holy And with good reason hold we it He that maketh all holy dayes it is meet should be allowed one himselfe And if we yeeld this honour to this and that Saint much more to the Saint-maker to Him that is the onely true Canonizer of all the Saints in the Calendar 2. This honour were we bound to yeeld Him if there were nothing besides but seldome shall ye find a feast wherein with His honour there is not joyned the remembrance of some memorable benefit then vouchsafed us as â—eer this feast is not to the HOLY GHOST simply but to the sending or comming of the HOLY GHOST to the HOLY GHOST sent 3. Sent not as in former times qualified or by measure but even in plenitudine in plenteous manner fully It is sayd They were filled with the HOLY GHOST 4. Filled not to hold but to sett over For so many tongues so many pipes to derive it to others that by preaching they might impart the Spirit they received preaching being nothing els as the Fathers observe Num. 11.25 out of the Num. XI but the taking of the spirit of the Preacher and putting it on the hearer or to expresse it by the type of fire the lighting of one torch by another that so it might passe from man to man till all were lightned For this Holy Spirit thus sent plenteously sent sent to them and by them to all and to us are we heer mett to render our thanks to GOD even to imitate
lesse To such a Person and for such a Benefit 〈…〉 small pleasure If not rejoyce Him yet Greeve Him not And it is so 〈…〉 I see not how well it can be denied Him 〈…〉 as we see it is but reasonable this Request So is it exceeding fit for 〈…〉 It is for the Holy Ghost And this is the Holy Ghost's Feast It 〈…〉 for a reason And this is as I may call it His first seaâ—ing-Seaâ—ing-day 〈…〉 on which the Spirit of GOD first set his Sâ—ale upon the Fathers of our 〈…〉 Apostles On which He then did and on which He ever will though 〈…〉 yet in like effect it being His owne day visit vs from on high if 〈…〉 or other we dis-appoint Him not and so drive Him away 〈…〉 Request then this Nolite contristari And what fitter time to move 〈…〉 Ghost then upon His owne Feast and upon His sealing-Sealing-day And this is 〈…〉 â—arts fall out evidently two 1 The Partie for whom this Request is preferred The Division 〈◊〉 Duty or it is not worth making a duty rather a common ordinarie 〈…〉 done Him 1. The Partie The Holy Spirit of GOD by whom we are sealed 〈…〉 of Redemption 2. The Duty or what ye will call it Nolite contristari 〈◊〉 Partie two Motives there be 1 His Person and 2 His Benefit 1. His 〈◊〉 in these The Holy Spirit of GOD. 2. His Benefit in these By whom ye are 〈◊〉 the Day of Redemption His Person set forth in the originall with very great energie 〈◊〉 as our tongue is not able to expresse it fully enough For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with greater emphasis but three words and three Articles every word severall 〈◊〉 by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit not a Spirit and not Holy but The 〈◊〉 nor of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The GOD that is the onely living and true 〈◊〉 All The's never an A among them Then His Bountie or Benefit vouchsafed us By whom we have our sealing to the Day 〈…〉 Wherein these foure points come to be weighed 1. Of Redemptiâ—◠〈◊〉 What and how it is 2. Then that it hath a Day the Day of our Redemptiâ—â— 3. That against that Day we are to be Sealed 4. That The Holy Ghost 〈◊〉 that Seale and His Office it is to passe it to us This is the Benefit Now either of these is a Motive of it selfe 1 His Person Greeve not the Holy 〈◊〉 of GOD and there stay for that of it selfe is reason enough 2 Or leave out 〈◊〉 Person set that by and say but even Him who seales unto you so great a favour as â—â—save you at the great Day Him be He what he will GOD or Man Spirit or 〈◊〉 holy or common greeve Him not This is reason enough too Greeve Him not 〈◊〉 His owne If not for his owne yet not for His Seale's sake The Duty followeth To this Person great and of so great bountie beside to 〈…〉 as Naaman's Servants did to Him Si rem grandem dixisset Apostolus if the 〈…〉 had enjoyned us some great peece of Service we ought not to have thought 〈…〉 it How much more then when he saith but this Doe not greeve Him and 〈…〉 â—ll which is no positive or actuall peece of service of paynes or of perill onely 〈…〉 of dis-service as they call it which is ever as little as can be required 〈◊〉 contristari 〈◊〉 contristari or at least Nolite contristari for there be two degrees 1. That 〈…〉 not 2. That willingly we doe it not That we have a will not to do it Which 〈…〉 offers more grace For much depends upon our willingnesse or 〈…〉 〈…〉 which we have 1 first to weigh whither we can greeve Him or He be 〈…〉 so we may understand the phrase and take it right 2 Then how it is we 〈…〉 what those greevances be that so we may take notice of them and be 〈…〉 avoid them 〈…〉 of all ' the fitting it to the Time and shewing it seasonable For by 〈…〉 Person His Feast and by occasion of the Day of Redemption the Day of 〈…〉 fall in and the intended action with it Which as we shall shew 〈…〉 of Signature Doe it not This time doe it not It is His owne 〈…〉 now It is 〈…〉 then Nolite contristari Thus lie the parts Of which that 〈…〉 c. I. Greeve not TWo 〈…〉 Persons there be that if we be well advised we would be loth to 〈…〉 Persons and such a carry the reputation of being Good Not 〈…〉 regard of their power They may doe us a displeasure The motive of feâ—re Not good in regard of their bountie Others are and we may be the better for them The motive of hope If He be Great though He Seale us nothing no 〈…〉 to offend Him If He be to Seale us a favour though otherwise he be not 〈◊〉 for his favour's sake favour him so much as greeve Him not Either of these 〈…〉 but where they meet there is vis vnita Specially if we add In quo vos thâ—â— our parts be in it and Signati estis that either He alreadie hath or is readie to doe it for us The motive of love and of the greatest love the love of our selves Then it comes home indeed These three meete all in this Partie 1. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sigillum habet 3. In quo vos 1. Not the Spirit of GOD. I beginne with Quantus how great He is The spirit of GOD. And were it but the Spirit of man our owne Spirit Sinnes of the greater size would be for borne as for other diverse so even for this reason that they be gravamina Spiritus greevancot against our owne Spirit which every one feels whose conscience is not seared And if the Apostle had sayd Eschew them for that they breed Singultum scrupul 〈…〉 the up-brayding or yexing of the heart as a 1 Sam 25.31 Abigail excellently termeth it or as b Pro 18.14 Salomon vulnus spiritus the wound or gall of the Spirit or as c Es. 29.10 Esay compunctionem the pricke or sting of conscience or as our d Mat. 9.44 SAVIOVR himselfe a worme which once bredd never dies nor never leaves gnawing he had said enough But this even the Heathen could have said too The Apostle doth like an Apostle tells us truly there is a greater matter ' longs to it then so There is a farre higher Spirit then ours then any in man our Spirit is nothing to it the Spirit of GOD they be greevances against it The Spirit of GOD. To speake then of the Spirit of GOD a Ioh. 4.24 GOD is a Spirit and b Es. 48.16 GOD hath a Spirit Hath many created in his power and at his command but hath one one above all uncreated intimum substantiae of His owne substance Knowen ever by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉
it may be called dwelling but sure never so did before as since these gifts came from Him Did not dwell they call it visiting then went and came and that was all But since he came to settle himselfe to take his residence not to visit any longer 1. Dwâ—â—â— nâ—t visit but even to dwell among them Nor among men before but among some men He was cooped up as it were 2. Amonâ— men at large Psal 76.1 Gen. 9 27. Ephâ—s 4.10 Notus in Iudae â Deus and there was all Since the fulnesse of the Gentiles is come in Iaphet into Shem's tents All nations his neighbours all interessed in Him and His Gifts alike Saint Paul upon this verse He ascended Vt impleâ—et omnia Impleret His omnia ours Filled with His gifts He full all that is all the compasse of the earth full of His fullnesse It is for love even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His love of men that makes him desire thus to dwell with us This is evident by this captivitas soluta and these dona distributa by this Captivitie led that is by His fighting for it by these gifts given that is by His bidding for it that all this He doth and all this He gave and all for no other end but this So as quid requirit Dominus on his part quid retribuam Domino on ours all is but this ut habitet nobiscum Deus that the true Arke of His Presence His Holy Spirit may finde a place of rest with us What shall we doe then shall we not yield to Him thus much or rather Our duty thus little If He have a minde to dwell in us shall we refuse Him It will be for our benefit we shall finde a good neighbour of Him 1. Châ—o 6.41 Shall we not then say as they did to the Arke Arise O Lord into thy resting place But first two things would be done 1 The Place would be meet 2 And the usage or entertainment according For the Place Never looke about for a soile where To prepare Him a place The place are we our selves He must dwell in us if ever He dwell among us In us I say not beside us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word and so it signifieth Sic inter nos ut in nobis And if so then Locus and Locatum would be suitable A Dove He is He will not come but ad tecta candida to no foule or sooty place Ointment He is powred He will not be but into a cleane and sweet not into a stinking or loathsome phiall To hold us to the word GOD He is and Holy is His title So would His place be an holy place and for GOD a Temple You know who saith Templum Dei estis vos 1. Cor. 3.16 Know ye â—ot ye are the Temples of GOD if He dwell in you To enterteine Him But it is not the place though never so commodious makes one so willâ—â—g to dwell as doth the good usage or respect of those in the middst of whom it is Heâ—â—e will I dwell for I have a delight saith He. It would be such as to delight Him if it might be Ver. 16. but such as at no hand to grieve Him For then He is gone againe Migremus hinc streight and we force Him to it For who would dwell where he cannot dwell but with continuall griefe And what is there will sooner grieve Him and make Him to quit us then discâ—rd or dis-union Among divided men or minds He will not dwell Not but where unitie and love is In vaine we talke of the Spirit without these Aaron's ointment and the dew of Hermon both types of Him ye know what Psalme they belong to It beginns with habitare fratres in unum It is in this Psalme before ver 9 â— wâ—â—â—e men are of one mind in an house Psal. 133.1 there He delights to be This very day they that received Him were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Adverb of the Feast And the Apostle in his comment on this verse No better way saith he to preserve the unitie of the Spirit or the Spirit of unitie choose you whither then in the bond of peace To say truth who would be hired to dwell in Mesech Ephes. 4.3 Psal. 120.5 where nothing is but continuall jarrs and quarrells Such places such men are even as torrida Zona not habitable by the Spirit by this Spiâ—it But for the other spirit the spirit of division they are Vt habitet daemon inter eos a fâ—t place for the Devill to dwell among such Thinke of this seriously and sett it downe that at Salem is His Tabernacle Psal. 76.2 and Salem is peace and so the Fathers read it In â—ace fâ—ctus est locus Ejus Make Him that place and He will say Heer is my rest heer will 〈◊〉 for I have a delight therein We said even now to dwell among us He must dwell in us And in us He will dwell if the fruicts of His Spirit be found in us And of His fruicts the very first is Love And the fruict is as the tree is For He himselfe is Love the essentiall Love and Love-knott of the undivided Trinitie By the Sacrament Now to worke love the undoubted both signe and meanes of His dwelling what better way or how sooner wrought then by the Sacrament of love at the Feast of lâ—ve upon the Feast-day of Love when Love descended with both his hands full of giftâ— for very love to take up His dwelling with us You shall observe there ever was and will be a neer alliance betweene His doâ—a dedit hominibus and His dona reliquit hominibus The Gifts He sent and the Gifts He left us He left us the gifts of His body and blood His body broken and full of the characters of love all over His blood shedd every drop whereof is a great drop of Love To those which were sent these which were left love joy peace have a speciall con-naturall reference to breed and to maintaine each other His body the sâ—irit of strength His blood the spirit of comfort Both the Spirit of Love This Spirit we said we are to procure that it may abide with us and be in uâ— And what is more intrinsecall in us abideth surer groweth faster to us then what we eat and drinke Then if we could get a spirituall meat or get to driâ—â—â— of the Spirit 1. Cor. 10.3.4 1. Cor. 12.13 there were no way to that And behold heer they be For heer is 〈◊〉 meat that is breeding the Spirit and heer we are all made drinke of one Sâ—iâ—it thâ—t there may be but one spirit in us And we are all made one bread and one bâ—â—y knead togither and pressed togither into one as the Symboles are the bread and the wine So many as are partakers of one bread
that such a thing there should come to passe an effusion of the Spiâ—it and that a strange one And this they would find it to be this Prophesie of the Spirit powred this day fulfilled in their eares Of which Text the speciall points be two 1 Of the Spirit 's powring The Division 2 Of the end whereto The first I reduce to these foure 1 The Thing 2 the Act 3 the Partie by whom â— the Parties upon whom 1 De Spiritu meo is the thing 2 Effundam the act 3 Dicit Dominus the partie by whom 4 Super omnem carnem the parties upon whom it is powred Then the end whereto And in that foure more The last end of all in the last word of all salvabitur That is the very end and a blessed end if by any meanes we may attaine to it Then are there three other conducting to this Two maine ones and one accessorie but yet as necessarie as the other 2 Close to it in the end there is 〈◊〉 on the Name of the LORD He that calleth on the Name of the LORD shal be saved 3 And farthest from it at the beginning there is prophetabunt to call upon us to that end And my servants shall prophesie 4 And between both these there is a Meâ—â—randum of the Great Day of the LORD Which is not from the matter neither nor more then needs For then at that day we shall stand most in need of saving if we perish then we perish for ever And the mention and memorie of that Day will make us not despise prophecying nor forget invocation but be both more attentive in hearing of prophesie and more devout in calling on the Name of the LORD So it may well go for a third conducting meanes to our salvation Now to bring this to the Day This it is said shal be in the last daies Which with Saint Peter heer and with Saint Paul Heb. 1.1 yea and with the Rabbins themselves are the dayes of the Messiah So of our Messiah CHRIST to us and of none other Of whose dayes this is the very last For having done his errand He was to goe up againe and to send His Spirit downe to doe His another â—hile which is the worke of this day As his first then the taking of our flesh so his 〈◊〉 the giving of His Spirit the giving it abundantly which is the effundam heere It remaineth that we pray to Him who thus of His Spirit powred forth this day 〈◊〉 would vouchsafe on the same day to powre of it on us heer that we may so 〈…〉 Feast the memorie of it and so heare the words of this prophesie as may be to His 〈◊〉 â—cceptance and our owne saving in the great Day the Day of the LORD I. Of the Spirit 's powring De Spiritâ— OF the thing powred first De Spiritu meo the Spirit of GOD. First of Him to give Him the honour of His owne Day The Spirit is of himself Author of life and heer is brought in as Author of prophesie They both are in the Nicene Creed 1 the Lord and Giver of life 2 and who spake by the Prophets Life and speech have but one instrument the spirit or breath both Of it these foure 1. Prophesie can come from no nature but rationall The Spirit then is natura rationalis And determinate it is distinct plainly heer two wayes 1 The Spirit from Him whose the Spirit is Him that sayes de Spiritu meo 2 That which is powred from Him that powreth it Fusus à Fusore Being then natura rationalis determinata He is a Person for a person is so defined 2. Secondly effusion is a plaine proceeding of that which is powred as spiration is so too in the very body of the word Spirit So a Person proceeding 3. Thirdly being a Person and yet being powred out He behoves to be GOD. No Person Angell or Spirit can be powred out can be so participate Not at all but not upon all flesh not dilated so farre GOD onely can be that So the Person the Proceeding the Deitie of the Holy Ghost all in these words And not a word of all this mine but thus deduced by Saint Ambrose and before him by Dydimus Alexandrinus Saint Hierom's Master 4. But fourthly you will marke It is not my Spirit but of my Spirit The whole Spirit flesh could not hold not all flesh And parts it hath none 1. Vnderstand then of my Spirit that is of the gifts and graces of the Spirit Beames of this light streames of this powring Other where others heer the gift of pâ—ophâ—sie and tongues Luk. 4.18 The text of the last yeare 2. Which de Spiritu is also said to keep the difference between CHRIST and us Vpon Him the Spirit was The Spirit of GOD upon Me last yeare Vpon us not the Spirit but de Spiritu of my Spirit onely this year 2. The Act Effundam The next is the Act effundam In it foure more 1 The qualitie in that it is compared to a thing liquid fusil powred out This seemes not proper Powring is as it had been water He came in fire It would have been kindled rather then powred True but Saint Peter in proper termes makes his answer referr to their slaunder and that was that it was nothing but new wine a liquor Their objection being in a thing liquid his answer behoved to be accordingly And well it might so CHRIST had so expressed it Cap. 1. â— both lately in His promise Ye shal be baptized with the Holy Ghost within few dayes And formerly under the termes of waters of life Ioh. VII where Saint Iohn's exposition is Ioh. 7.39 This He spake of the Spirit Not then given but to be given streight upon CHRIST 's glorifying which is now this very day The Holy Ghost then is not all fire And this qualitie falls well with the two graces of 1 prophesie and 2 invocation heer given 1 Prophesie Moses the great Prophet likened it to the dew falling upon the herbs Deut 32.2 or the raine powred on the grasse Deut. XXXII And that likening is so usuall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreh the word in Hebrew for raine is so for a Preacher too that it poseth the Translators which way to turne it and even in that very Chapter of Ioël whence this Text is taken â— And invocation is so too a powring out of prayer and of the very heart in prayer Ver. 23. 3 And the third of the later Day may be taken in too Then there shal be a powring forth also of all the phialls of the wrath of GOD. 2. The qualitie then first the quantitie no lesse For powring is a signe of plentie â—â—â—ndum not aspergam the first prerogative of this day For the Spirit had beene â—iven before this time but never with such a largesse Sprinkled but not poured Never till now in that bounty that now This was reserved for Christ. For
remaineth for them to receive none but the second And that then is it And that bound they are to receive For though by speciall priviledge some are aspersi Spiritu quos aqua mystica non tetigit Sprinkled with the HOLY GHOST before they had 〈◊〉 Sprinkling of water of which number was Cornelius and these in the Text though while they were at the Sermon the HOLY GHOST came upon them yet to the Sacrament they came though we see That was to them and is to us all the Seale of GOD 's acceptation That first was theirs but the chiefe and last is this of ours For this is indeed the true receiving when one is received to the Table to eat and drinke to take his repast there yea ad accipiendum in quo acceptus est to take and to take into Him Heb. 10.10 Ephes. 1.7 that body by the oblation whereof we are all sanctified and that blood in which we have all remission of sinnes In that ended they in this let us end And this accepting we desire of GOD and desiring it in an acceptable time He will heare us and this is that acceptable time For if the yeare of Pentecost the fiftieth yeare were the acceptable yeare as Luk. 4.21 then the day of Pentecost the fiftieth day this day is the acceptable day for the same reason Truely acceptable as the Day whereon the Holy Ghost was first received and whereon we may receive Him now againe Whereon acceptus est is fullfilled both waies we of Him received to grace and He of us His flesh and blood and with them his Spirit He receiveth us to grace and we receive of Him grace and with it the influence of His Holy Spirit which shall still follow us and never leave us till we be accepti indeed that is received up to Him in his kingdome of glorie Whither blessed are they that shall be received A SERMON Preached before the KINGS MAIESTIE AT VVHITE-HALL On the IV. of Iune A. D. MDCXX being WHIT-SVNDAY I. IOHN CHAP. V. VER VI. Hic est qui venit per aquam sanguinem IESVS CHRISTVS non in aqua solum sed in aqua sanguine Et Spiritus est qui testificatur quoniam SPIRITVS est veritas This is that IESVS CHRIST that came by water blood not by water onely but by water blood And it is the Spirit that beareth witnesse for the Spirit is truth THIS is IESVS CHRIST and it is the Spirit So the verse you see linketh CHRIST and the Spirit togither is a passage from the one to the other Linketh them and so consequently linketh this Feast of the Spirit present with those of CHRIST that are gone before and under one sheweth the convenience of having the Spirit an article in our Creed and of having this day a feast in our Calendar For though CHRIST have done all that He had to doe all is not done that is to doe till the Spirit come too We have nothing to shew we want our teste a speciall part of out evidence is lacking that when all is done iâ— thâ—s be not nothiâ—g is done CHRIST without water water without bloud His water and bloud and He without the Spirit availe us nothing The Spirit we are to have and this day we have it and for the having it this day we keep a Feast As those hitherto for Christ complementum legis so this for the Holy Ghost complementum Evangelij which was not complete donec complerentur dies Pentecostes till the dayes of Pentecost were fulfilled till this day was come and gone Saint Iohn is every where all for love Heer in this Chapter I know not how he it hitt upon faith Which with him is rare so the more to be made of Specially in this age wherein it is growen the vertue of chiefe request And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent vertue is faith if it be faith For as there is saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge falsly so called 1. Tim. 6.20 so is there a faith for faith is it selfe but a land of knowledge How shall we then make faith of our faith Of it selfe it is but a bare act faith a thing indifferent the vertue and the value of it is from the objâ—ct it beleeveth in if that be right all is right And that is right if it have for his object not IESVS CHRIST barely but as Saint Iohn speaketh That IESVS CHRIST That IESVS CHRIST is somwhat a strange speech as if there were another Is there so Yes II. Cor. XI.V. ye have alium IESVM and Gal. I.VII. aliud Evangelium Not that but another IESVS Not this but another Gospell And as not that but another IESVS So CHRIST himselfe tells us you shall have not that but another CHRIST Another nay many other yet there is but one true Mat. XXIV XXIV Lo heer is CHRIST lo there He is Go into the desert there you shall have Him Get you to such a conventicle and there you shall not misse of Him Go but to one Citie I could name you shall have Christs enough and scarce a true one among them all Well then what shall we do to sever the precious from the vile That IESVS CHRIST Ier. 15.19 from others sett the Hic est ille upon the right CHRIST This saith Saint Iohn These two wayes 1 That IESVS CHRIST that comes in water and blood jointly not in either alone Hic est Ille If but in one he is another IESVS 2 That Iesus that hath the Spirit to bear Him witnesse is the true this Witnesse if he want Hic non est Ille Vnder one we shall learne CHRIST aright For as one may learn a false CHRIST so may he the true CHRIST falsly You have not so learned CHRIST saith the Apostle Ephes. 4.20 that is not amisse you have not meaning some other had And as learne CHRIST aright so learne to doe the Spirit his right not to shoot him of but know he is to have a chiefe Holy-day in our Fasti as He hath a part and a principall part in the Teste of whosoever shall bee saved The Summe The Summe is three Items we have 1. That we take not Pseudo-Christum pro Christo the false CHRIST for the true that is one that comes in His name but is not He. 2. Neither when we have the true one that we take not Semi-Christum pro Christo a moity or part of CHRIST for the whole 3. When we have the whole that we take Him not without His Teste and that is the Spirit For as good not take Him at all The Division Three parts I would lay forth 1 There is CHRIST 's part 2 There is the Spirit 's part 3 There is the Sacrament's part CHRIST 's part His double comming in 1 water and 2 bloud In it these 1 That Christ was so to come 2 That Christ did so come 3 Not onely did but doth so
draw water Esa. 12.3 then to draw blood from Him But indeed to looke well into the matter they cannot be separate they are mixt either is in other There is a mixure of the bloud in the water there is so of the water in the blood we can minister no water without blood nor blood without water In baptisme we are washed with water That water is not without blood The blood serves instead of nitre He hath washed us from our sinnes in His blood Apoc. 1.5 washed They made their robes white in the blood of the Lamp Apoc. 7.14 No washing no whiting by water without blood And in the Eucharist we are made drinke of the blood of the New Testament but in that blood there is water for the blood of CHRIST purifieth us from our sinnes 1. Ioh. 1.7 Now to purifie is a vertue properly belonging to water which yet is in the blood and purifying referrs to spotts not to guilt properly So either is in other Therefore the conceit of separation let it alone for ever To take heed then of dreining CHRIST 's water from his blood or abstracting his blood from his water of bringing in the Restringent sola into either Every one of us for his owne part thus to doe But howsoever men frame phansies to themselves as frame they will doe what we can that our doctrine be looked to we are not to teach IESVS CHRIST but That IESVS CHRIST that thus came in both That our Divinitie then on the one side be not waterish without all heart or comfort presenting CHRIST in water onely to make feâ—re where none is Nor on the other that we frame not our selves a Sanguine Divinitie voyd of fâ—are quite and bring in CHRIST all in blood blood and nothing els with little water or none at all for feare of Ex nimiâ spe desperatio Faith as it justifieth saith Saint Paul there is blood So it purifieth the heart saith Saint Peter Gal. 3.8 Acts 15.9 Rom. 8.20 1. Ioh. 3.3 there is water Hope as it saveth saith Saint Paul blood So it cleanseth saith Saint Iohn water In vaine we flatter our selves if they doe the one and not the other Doe we make grace of none effect that we may not Gal. 2. vlt. Doe we make the Law of none effect by faith that we may not neiâ—her Rom. 3.10 not this day specially the Feast of the Law and Spirit both but rather establish it Apoc. 15.4 Best if it could be sett right the Song of Moses and of the Lamb it is the harmonie of heaven Rom. 15.34 1. Ioh. 2.1 Ioh. 5.14 If we teach Ne peccetis water To teach also blood Si quis autem peccaverit with Saint Iohn If we say Salvus factus es blood to say Noli ampliuâ— peccare water withall with CHRIST himselfe This is that IESVS CHRIST and the true doctrine of Him neither diluta and so evill for the heart nor tentans caput and so fuming up to the head Neither Scammoniate tormenting the conscience nor yet Opiate stupifying it and making it senselesse And so much for CHRIST 's double comming II. The Spirits paâ—t Well when CHRIST is come and thus come may we be gone have we done Done we are yet in the middst of the verse before we make an end of it it must be Whitsontide The Spirit is to come too So a new qui venit that comes in both those and comes in the Spirit besides And a new non solùm not in water and blood onely but in the Spirit withall Not that CHRIST said not truly Consummmatum est that he hath not done all Yes Ioh. 19.30 to doe that was to be done CHRIST was enough needs no supplie The Spirit comes not â— His witnesse to doe comes but to testifie That inter alia is one of his Offices a A witnesse there is to be And a Witnesse is requisite There is no matter of weight with us if it be sped authentically especially a Testament but it is with a Teste And GOD doth none of His great workes but so of which this Comming is one even the greatest of all Neither of his Testaments Acts 14.17 without one As GOD in nature left not himselfe without witnesse saith the Apostle So neither CHRIST in Grace As then in the Old Testament Esay 8.20 Ad Legem testimonium saith Esay 8. So in the New Ad Evangelium testimonium to the Gospell to CHRIST and the testimonie calls Saint Iohn heere CHRIST also to have his Teste We to call for it and if it be called for of us to be hable to shew it A witnesse there needeth then and a witnesse there is One nay three b A witnesse there is nay three Deut. 17.6 In ore duorum that is in every matter nothing without two at least But in this so maine so high a matter God would enlarge the number have it in ore trium have it full no fewer then three three to His part three to ours At the ordering of it in heaven â—hree there were the 1 Father the 2 Word and 3 the Spirit that the whole Trinitie might be aequally interessed in the accomplishment of the worke of our salvation and it passe through all their hands And at the speeding it in earth three more 1 The Spiâ—it and 2 Water and 3 Bloud to answere them that all might goe by a Trinitie that Holy Holy Holy might be thrise repeated The truth heerin answereth to the type For under the Law nothing was held perfectly hallowed till it passed three the 1 cleansing watâ—r first the 2 sprincling of bloud second 3 and last that the holy oyle were upon it too the Holy oyle the Holy Ghost's type but when eny thing annointed with all three then had it his perfect halydome then it was holy indeed And even so passe we through three hands all 1 God's as men Water notes the Creation the heavens are of water and if they the rest God's â—s men 2 Christ's as Christen men Bloud notes the redemption 3 And the Spirit 's as Spirituall men which perteines to all If any be Spirituall he knowes this Gal. 6.1 Iud. 19. and you tâ—at be Spiâ—ituall doe this saith the Apostle For Christians that be animales Sâ—iâ—itum non habentes Saint Iude tells us there is no great reckoning to be made of them To let the other goe The Spiâ—it is a witnesse to IESVS CHRIST c Thâ— Sâ—iâ—it a 〈◊〉 1 〈…〉 that came in water and bloud Witnesse to IESVS CHRIST that came Witnesse to His water and blood He came in In a witnesse it is required He be Tâ—â—â—is idoneus will you see quà m idoneus how apt how every way agreeing The Sâ—irit and Iesus agree Iesus was conceived by the Spirit The Spirit and Christ agree in the word Christ is the Spirit For CHRIST is annointed Annointed with what â— To the waâ—â—r and 〈◊〉 He câ—me in
was baptized and did pray the heaven was opened And the H. Ghost came downe upon him in a bodily shape like a Dove c. p. 674. IX Ioh 20.22 He breathed on them and said Receive the Holy Ghost p. 686. X. Luk. 4.18.19 The Spirit of the Lord is upon me because He hath annointed me that I should preach c. p. 698. XI Act. 2. v. 17. to the 22. But this is that which was spoken by the prophet Ioel And it shall be in the last daies saith God I will poure out of my Spirit upon all flesh c. p. 710. XII Act. 10. v. 34.35 Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons c. p. 723. XIII 1. Ioh. 5.6 This is that Iesus Christ that came by water and blood c. And it is the Spirit that beareth witnesse c. p. 755. XIV Iam. 1. v. 16.17 Every good thing and every perfect Gift is from above c. p. 745. XV. 1. Cor. 12. v. 4.5.6.7 Now there are diversities of gifts but the same spirit c. p. 755. Sermons preached upon the V. of August I. 2. Sam. 18.32 And Cushi answered The enemies of my Lord the King c be as that young man is p. 773. II. 1. Sam. 16. v. 8.9 Then said Abisai to David God hath closed thine enemie into thine hand this day c. p. 784. III. 1. Chr. 16.22 Touch not mine Annointed p. 795 IV. Psal. 89 v. 20.21.22.23 I have found David my servant c. p 815. V. Ps. 21. v. 1. to the 4. The King shall reioyce in thy strength ô Lord c. p. 830. VI. Esth. 2. v. 21.22 In those daies when Mardochei sate in the King's gate two of the King's Eunuchs Bigthan and Teresh were wroth c. p. 844. VII 1. Sam. 24. v. 5.6.7.8 And the men of David said unto him See the day is come whereof the Lord said unto thee c. p. 859. VIII Gen. 49. v. 5.6.7 Simeon and Levi brethren in evill c. p. 870. Sermons preached upon the V. of November I. Psal. 18. v. 23.24 This is the Lords doing c. This is the day which the Lord hath made c. p. 889. II. Psal. 126. v. 1.2.3.4 When the Lord brought againe the captivitie of Sion we were like them that dreame c. p. 901. III. Luk 9 v. 54.55.56 And when his Disciples Iames and Iohn saw it they said Lord wilt thou that we command that fire come downe c. p. 911 IV. Lament 3.22 It is the Lords mercies that we are not consumed c. p. 923. V. Prov. 8.15 By me Kings reigne p. 933. VI. Prov. 24. v. 21.22.23 My Sonne feare thou the Lord and the King and meddle not with them that are given to change p. 945. VII Psal. 145.9 His mercies are over all his works p. 959. VIII Esai 37.3 The children are come to the birth ther is not strength to bring forth p. 971. IX Luk. 1. v. 74.75 That we being delivered c. might serve him without feare c. p. 983. X. Esth 9.31 To confirme those daiâ—s of Purim according to their seasons c. p. 997. Sermons upon severall occasions I. At the Spital 1. Tim 6. v. 17.18.19 Charge them that are rich c. p. 1. II. Of the worshipping of imaginations upon the II. Commandement p. 25. III. Ier. 4.2 Thou shalt sweare The Lord liveth in truth in iudgement in righteousnesse p. 34. IV. Ioh. 20.23 Whose-soever sinnes ye remitt they are remitted c. p. 49. V. Ier. 23.6 This is the Name whereby they shall call upon him The Lord our righteousnesse p. 67. VI. Matt. 22.21 Give to Caesar the things which are Caesar's p. 87. VII Num. 10. V. 1.2 Of the right of calling Assemblies p. 99. VIII On the Coroâ—ation day Iudges 17.6 In those daies there was no King in Israel c. p. 115. IX Iam. 1.22 And be ye doers of the Word and not hearers onely c. p. 129. X. At the opening of the Parliament Psal. 82.1 God standeth in the Congregation of Princes c. p. 143. XI Psal. 106. v. 29.30 Thus they provoked him to anger c and the Plague was great among them c. p. 159. A Sermon preached at the Funerall of Lancelot late Bishop of Winchester by the Bishop of Elie. SERMONS OF The Nativitie PREACHED VPON Christmasse Day Academiae Cantabrigiensis Liber A SERMON Preached before the KINGS MAIESTY AT WHITE-HALL on Tuesday the XXV of December A.D. MDCV. being CHRIST-MASSE day HEBR. CHAP. II. VER XVI For He in no wise tooke the Angells But the Seede of ABRAHAM He tooke AND even because this day He tooke not the Angells Nature vpon Him but took our Nature in the seede of Abraham therefore hold wee this Day as a high Feast therefore meet we thus every yeare in a holy Assembly even for a solemne memorial that He hath as this day bestowed vpon vs a dignity which vpon the Angells He bestowed not That He as in the Chapter before the Apostle setteth him forth that is the brightnesse of His Fathers glorie Heb. 1. â— the very Character of his substance the Heire of all things by whom He made the world He when both needed it His taking vpon him their nature and both stood before him Men and Angells the Angells He tooke not but Men he tooke was made man was not made an Angell that is did more for them then he did for the Angells of Heaven Elsewhere the Apostle doth deliver this very point positively and that not without some vehemency Without all question Great is the mysterie of Godlines God is manifested in the flesh 1. Tim 3.16 Which is in effect the fame that is here said but that heere it is delivered by way of comparison For this speech is evidently a comparison If he had thus set it downe Our naturâ— He tooke that had beene positive But setting it downe thus Ours He tooke the Angells He tooke not it is certainely comparative 1. Now the Masters of speech tell vs that there is power in the Positive if it be giuen forth with an earnest asseveration But nothing to that that is in the Comparative It is nothing so full to say I will never forget you as thus to say it Can a mother forget the child of her owne wombe Esa. 49.15 well if she can yet will not I forget you Nothing so forcible to say thus I will hold my word with you Luk. 19.17 as thus Heaven and earth shall passe but my word shall not passe The Comparative expressing is without all question more significant And this heer is such Theirs the Angels nusquam at no hand He tooke but ours he did 2. Now the comparison is as is the thing in nature wherunto it is made If the thing be ordinarie the comparison is according But then is it full of force when it is with no meane or base
arripere apprehendere to seize vpon it with great vehemencie to lay hold on it with both hands as vpon a thing we are glad we haue got and will be loth to let goe againe We know assumpsit and apprehendit both take but apprehendit with farre more fervor and zeale then the other Assumpsit any common ordinarie thing apprehendit a thing of price which we hold deare and much esteeme of Now to the former comparison of what they and what we but specially what we add this threefold consideration 1. That He denied it the Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denied it peremptorily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither looked nor called nor sent nor went after them Neither tooke hold of them nor suffered them to take hold of Him or any promise from Him Denied it them denied it them thus 2. But graunted it vs and graunted it how That He followed vs first and that with paine And seized on vs after and that with greate desire We flying and not worth the following and lying and not worth the taking vp 1 That he gave not leave for vs to come to Him or satt still and suffered vs to returne and take hold yet this He did 2 That He did not looke after vs nor call after vs nor send after vs only yet all this He did too 3 But Himselfe rose out of his place and came after vs and with hand and foot made after vs Followed vs with his feet and seized on vs with his hands and that per viam non assumptionis sed apprehensionis the maner more then the thing it selfe All these if we lay together and when we haue done weigh them well it is hable to worke with vs. Surely it must needs demonstrate to vs the care the love the affection He had to vs we know no cause why being but as Abraham was dust and as Abrahams seede Iacob saith Gen. 18.25.32.10 lesse and not worthy of any one of these No not of the meanest of his mercies Especially when the same thing so gratiously graunted vs was denied to no lesse persons then the Angells farr more worthy then we Sure He would not have done it for vs and not for them if He had not esteemed of vs made more acompt of vs then of them And yet behold a farr greater then all these Which is apprehendit semen He took not the person but he took the seed that is the nature of man Many there be In Apprehendit Semen that can be content to take vpon them the persons and to represent them whose natures nothing could hire them once to take vpon them But the seed is the Nature yea as the Philosopher saith naturae intimum the very internall essence of nature is the seed The Apostle sheweth what his meaning is of this taking the seed when the verse next afore save one he saith that forasmuch as the children were partakers of flesh and bloud He also would take part with them Ver. 14. by taking the same To take the flesh and bloud He must needs take the seed for from the seed the flâ—sh and bloud doth proceed which is nothing els but the blessed apprehension of our nature by this days Natiuitie Wherby He and we become not only one flesh as man and wife do by coniugal union but even one bloud too as brethren by naturall union Ephes. 5.28.29 Per omnia similis saith the Apostle in the next verse after againe sinne only set aside Alike and sutable to vs in all things flesh and bloud and nature and all So taking the seed of Abraham as that he became himselfe the seed of Abraham So was and so is truly termed Verse 17. in the Scriptures Which is it that doth consummate and knit vp all this point and is the head of al. For in all other apprehensions we may let go and lay down when we will but this this taking on the seed the nature of man can never be put of It is an assumption without a deposition One we are He and we and so we must be One as this day so for ever And emergent or issuing from this are all those other apprehendings or seisures of the persons of men by which God layeth hold on them and bringeth them back from error to truth and from sinne to grace that have been from the beginning or shal be to the end of the world That of Abraham himself whom God layed hold of and brought from out of Vr of the Chaldeans and the Idolls he there worshipped That Gen 1â— 7 Act. 9.4 Luk. 22.62.62 of our Apostle S. Paul that was apprehended in the way to Damascus That of Saint Peter that in the very act of sinne was seized on with bitter remorse for it All those and all these wherby men dayly are layd hold of in spirit and taken from the by-pathes of sinne and error and reduced into the right way and so their persons recovered to God and seized to his vse All these apprehensions of the branches come from this apprehension of the Seed they all have their beginning and their being from this dayes taking even Semen apprâ—hendit Our receiving His Spirit for His taking our flesh This seede wherewith Abraham is made the sonne of God from the seed wherwith Christ is made the soone of Abraham And the end why He thus took vpon him the seed of Abraham was because He tooke vpon Him to deliver the seede of Abraham Deliver them He could not except He destroyed death Ver. 14. and the Lord of death the devill Them He could not destroy vnlesse He dyed Dy He could not except He were mortall Mortall He could not be except He tooke our nature on Him that is the seede of Abraham But taking it He became mortall dyed destroyed death delivered vs was Himselfe apprehended that we might be lett goe One thing more then out of this word Apprehendit The former toucheth His love whereby He so layd hold of us as of a thing very precious to Him This now toucheth our daunger whereby he so caught us as if He had not it had been a great venture but we had suncke and perished One and the same word Apprehendit sorteth well to expresse both his affection wherby He did it and out great perill wherby we needed it We had been before layd hold of and apprehended by one mentioned in the 14. verse he that hath power of death even the Devill We were in daunger to be swallowed vp by him we needed one to lay hold on us fast and to plucke us out of his jawes So He did And I would have you to marke It is the same word that is used to Saint Peter in like daunger Matt. 14.13 when being ready to sinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ caught him by the hand and saved him The same heere in the Greeke that in the Hebrue is used Gen. 19.16 to Lot and his daughters in the
the living bread from Heaven which bread is His flesh Iohâ— 6.53 borne this day and after given for the life of the world For look how we do give back that He gave us even so doth He give back to us that which we gave Him that which He had of us This He gave for us in Sacrifice and this He giveth us in the Sacrament that the Sacrifice may by the Sacrament be truly applied to us And let me commend this to you Mat. 25.26 1. Co. 11.24 He never bade Accipite plainly take but in this only and that because the effect of this Daies union is no wayes more lively represented no way more effectually wrought then by this use And lastly He is given us in praemium Not now to be seen only in hope but heerafter by His blessed fruition to be our finall reward when where He is we shall be and what He is we shalâ— be In the same place and in the same state of glory ioy and blisse to endure for evermore At his first comming you see what He had on His shoulders At His second He shall not come empty Apoc. 22.12 Ecce venio c. Lo I come and my reward with me that is a Kingdome on His shoulders And it is no light matter but as Saint Paul calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an everlasting weight of Glorie 2. Cor. 4.17 Glorie not like ours heer fether Glorie But true that hath weight and substance in it And that not transitorie and soone gone but everlasting to continue to all eternitie never to have end This is our state in expectancie Saint Augustine put all foure together so will I and conclude Sequamur 1 exemplum offeramus 2 pretium sumamus 3 viaticum expectemus 4 praemium let us follow Him for our patterne offer Him for our price receive Him for our sacramentall food and wait for Him as our endlesse and exceeding great reward c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Thursday the XXV of December A. D. MDCVII being CHRIST-MASSE day I. TIM CHAP. III. VER XVI And without controversie great is the Mysterie of Godlinesse which is GOD is manifested in the flesh iustified in the Spirit seene of Angells preached unto the Gentiles beleeved on in the world and received up in glorie THE Mysterie here mentioned is the mysterie of this Feast And this Feast the Feast of this Mysterie for as at this Feast GOD was manifested in the flesh In that it is a great Mysterie it maketh the Feast great In that it is a Mysterie of Godlinesse it should make it likewise a Feast of godlinesse Great we grant and godly too we trust Would God as godly as great and no more controversie of one then of the other The manifestation of God in the flesh the Evangelists set downe by way of an Historie The Apostle goeth further and findeth a deepe Mysterie in it and for a Mysterie commends it unto us Now there is difference betweene these two Many This for one that a man may heare a Storie and never wash his hands but a Mysterie requireth both the hands and heart to be clean that shall deale with it SPeaking of it then as a Mysterie the Apostle doth here propound two things 1 First The Division that it is one Without controversie c. 2 Then what it is God manifested c. 3 And out of these a third will grow necessarily Because Mysteries will admit a fellowship how to order the matter that we may have our fellowship in this Mysterie Ephes 3.9 In the first part foure things he affirmeth 1 That it is a Mysterie 2 A Mysterie of godlinesse 3 That it is a great one 4 A great one without controversie Then doth He as it were rend the veile in sunder and shew us what it is 1 GOD manifested 2 Manifested in the flesh Which Mysterie how it may concerne us will be our third and last consideration And that two waies 1 by the Operation of it in us 2 by the Initiation of us into it A Mysterie it is presented to us in that terme by the Apostle I. A Mysterie it is to stirr vp our attention Omnes homines naturâ scire desiderant All men even by nature love to be knowing The Philosopher hath made it his ground and set it in the front of his Metaphysiques So saith Philosophie And even to this day saith Divinitie doth the Tree of knowledge still work in the sonnes of Eve we still reckon the attaining of knowledge a thing to be desired and Gen. 3.6 be it good or evill we love to be knowing all the sort of us Knowing but what Not such things as every one knoweth that goeth by the way vulgar and triviall Tush those are nothing But Metaphysiques that are the Arcana of Philosophie Mysteries 1. Sam. 6.19 that are the Secrets of Divinitie such as few besides are admitted to Those be the things we desire to know We see it in the Bethshemites they longed to be prying into the Arke of GOD They were Heathen We see it in the People of God too they pressed to neer the mount Exod. 19.12 Raiâ—es were faine to be set to keepe them backe It is because it is held a point of a deep wit to search out secrets Gen. 41.45 as in Ioseph At least of speciall favour to be received so farr as Vobis datum est nosse Mysteria All desire to be in credit The mention of Mysteries will make us stand attentive Luc. 8.10 1. Cor. 15.51 Why then if our nature like so well of Mysteries Ecce ostendo vobis Mysterium Behold I shew you a Mysterie saith the Apostle 2. A Mysterie of Godlinesse A Mysterie of Godlinesse The World hath her Mysteries in all Arts and Trades yea Mechanical pertaining to this life which are imparted to none but such as are filij scâ—entiae apprentices to them These have their Mysteries have them nay are nothing but Mysteries So they delight to stile themselues by the name of such and such a Mysterie Now Verse 8. Pietas est quaestus Chap. VI. Ver. 6. and in the next Chap. ad omnia vtilis a Trade of good returne to be request with us wither we looke to this life present saith he or to that to come Therefore to be allowed her Mysteries At least as all other Trades are The rather for that there is Mysterium iniquitatis And it were somewhat hard 2. Thess 2.7 that there should not be Mysterium pietatis to encounter and to match it That Babylon should be allowed the name of a Mysterie Apoc. 17.5 and Sion not It were an evident Non sequitur that there should be profunda Satanae deepe things of Sathan's and there should not be deepe and profound things of God and Godlinesse 2.24 for the Spirit to search out But such there be Mysteries of Godlinesse And we will I trust
away from us or make Him not to be with us Then vocabit illi nomen both She and He Mother Father and all With us to eat butter and honey seemeth much And it is so for GOD. What say ye Veâ—se 15â— to drink vinegar and gall That is much more I am sure yet that He did Psâ—l 6â— â—2 Maâ— 27 48. I cannot heer say with us but for us Even drunk of the cup with the dreggs of the wrath of GOD which passed not from Him that it might passe from us and we not drink it This this is the great With us For of this follow all the rest With us once thus and then with us in His oblation on the altar of the temple With us in His sacrifice on the altar of the Crosse With us in all the vertues and merits of His lifâ— with us in the satisfaction and satis-passion both of His death With us in His Resuâ—rection to raise us up from the earth With us in His ascension to exalt us to heaven With us even then when He seemed to be taken from us That day by His spirit as this day by His flesh Et ecce vobiscum and lo I am true Immanuel With you Mat. 28.20 by the love of my Man-hood With you by the power of my God-head still to the end of the world One more yet He woon it and He weares this name and in it He weares us It is Immanuel and therein Wâ— with hâ—m And it is both a comfort to us and a glorie that so He weares us That He is not cannot be named without us that when He is named Et noâ— unà tâ—cum Domine we also are named with Him In Immanu is anu and that is we This is not it Not Elimâ—anuâ— but 〈…〉 him but this That He hath set us in the fore-part of it Immanu before El Nobiscum before Deus This note is not out of place in this place where precedence is made a great matter of That Immanu is before El That is We first and GOD last Good manners would in a name compound of Him and us that He should have stood before us and it have been Elimmanu at least Deus nobiscum and Deus before nobiscum Not Immanuel Nobiscum before Deus He before us He the prioritie of the place in all reason Booz Ru. 2 4. he placed them so Ruth 2. and so should we I dare say if it had been of our imposing Elimmanu It had been great arrogancie otherwise But He giving it himselfe would have it stand thus Vs set before Him There is a meaning in it And what can it be but this That in the very name we might read that we are dearer to Him then Himselfe that He so preferred us and that His owne name doth praese ferre no lesse but give out to all the world the Ecce of Saint Iohns Gospell Ecce quomodo dilexit the Ecce of his Epistle Ecce quantam charitatem habuit See how He loved them Behold Ioh. 11.36 1. Ioh. 3.1 how great love He bare to them See it in His very name We are a part of it We are the forepart of it and He the later He behind and we before Before himselfe and that by order from himselfe He would have it Immanuel O whither was greater humilitie or charitie in Him Hard to say whither but both vnspeakable Let us examine this Sine nobis a little How came GOD from us Nay We made it Sine nobis aske not that but how we came from Him For we went from Him not He from us We forsook Him Ion. 2.8 first Ionas tells us how By following lying vanities we forsook our owne mercie If we went from Him first then should it be in reason nos cum Deo Not Nobiscum Deus Nobiscum from Deus We to Him not He to us Did we so No indeed We sought not Him He was faine to seeke us Nos cum Deo that would not be It must be nobiscum Deus first or Nos cum Deo will never be This second then That we began the separation that long of us But He begins the reconciliation Who hath the hurt if GOD be without us We not He. Who gets by Nobiscum What gets GOD by nobiscum Rom. 3.2 Nothing He What get we Multum per omnem modum Why then doth He beginne doth He seek to be with us No reason but Sic dilexit And no reason of that But when He sought and offered to be with us did we regard it Nor that neither You see the Prophet heer offers Ahaz a Signe bids him ask it Ahaz would none And as he to the Signe So we to the Signatum the thing signified Care as little for Him Ver. 12. or His being with us as Ahaz did for His signe We can be content He in any sort will cease from us come not at us so long as the world can be with us or we with it Care not for His being with us till world and all forsake us How he was faine even to force it on him Cast up these then That He forsakes not but being forsaken first That being forsaken yet He forsakes not though That He which should be sought to seekes first And seekes us by whom He shall get nothing Yea when we neglect Him so seeking when Ahaz will no signe Ver. 14. initio tells him He will give him one whether he ask or ask not that is will do us good not onely without our seeking but even in a manner against our wills And tell me if there be not as much love in nobiscum as in all the rest The end Wherefore Nobiscum with us With us how we see Now With us why or to what end To more then I have now time to tell you of Two onely I name 1 One that of the place To save them from their enemies As them for us Them from Razin and Romelie's sonne Vs from the sonne of Romelie 1 To save us from our enemies or Romulus or whomsoever If He with us on our side then will He be against them that are against us and that let us never feare Neither our owne weaknesse nor the enemies strength For though we be weake and they be strong yet Immanuel I am sure that is with us is stronger then they Our feare most-what groweth both in sinne and in danger that we look upon our selves As if it were onely nobis as if never a Cum or that Cum were not El the mighty GOD. As if with that great EL all the inferior El's were not attendant Micha-el and Gabri-el and if he will twelve legions of Angells Or as if He alone with one word of his mouth Mat. 26.53 Ioh. 18.5 one Ego sum could not blow them all downe could not make them all as those in the Text as the tailes of a couple of fire-brands that have spent themselves
smoke a little and there is all No if He be with us we need not feare what these two Nay not what all the fire-brands in hell can do against us And sure strange it is The Saints of GOD what courage and confidence they have taken from this very name Immanuel Go to saith Esay in the next Chapter Take your counsell Esay 8.10 it shall be brought to nought Pronounce a Decree it shall not stand Why For Immanuel GOD is with us Nothing but this Name For as it is a Name Esay 50.8 so it is a whole Proposition if you will And after in the 50. Chapter he seeks for enemies calls them out Who will contend with me where is my adversarie let him come neere So little doth he feare them And these were ghostly enemies And this was in the point of Iustification This for the Prophet Now for the Apostle Never did Champion in more couragious manner cast his glove Rom 8.39 then doth he to his ghostly enemies to height to depth to things present to things to come to all that none of them shall be able to sever him from this Cum from His love And all in confidence of Si Deus nobiscum in whom hee makes full accompt to conquer Nay conquer will not serve more then conquer he Rom. 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 30.1 The reason is set downe Prov. 30. where he betakes himselfe to Ittiel first which is but a slip of Immanuel Deus mecum And then to Ittiel streight ioines Vcal I shall prevaile not I but El with me Ittiel goeth never alone Vcal attends it still Get Ittiel if Ittiel be with us Vcal will not be away For Ittiel and Vcal part not Is this all No there is another in the very body of the word it selfe 2 To make us the â—onnes of God With us to make us that to GOD that He was this day made to man And this indeed was the chiefe End of His being with us To give us a posse fieri a capacitie a power to be made the Sonnes of GOD by being borne againe of water and of the Spirit For Originem quam sumpsit ex utero Virginis posuit in fonte Baptismatis Ioh. 1.12 The same Originall that Himselfe took in the wombe of the Virgin to us-ward the same hath he placed for us in the fountaine of Baptisme to GOD-ward Well therefore called the womb of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Virgins womb with a power given it of concipiet pariet filios to GOD. So His being conceived and borne the Sonne of man doth conceive and bring forth Filiatio filiationem our being borne our being the Sonnes of GOD. His participation of our humane our participation of His divine Nature And shall He be with us thus many waies and shall not we be with Him Our Duty To be with him as many I say not but some as many as we can We with Him as He with us Specially since upon this issue the Prophet puts King Asa The Lord is with you if you be with Him With you to save you if you with Him to serve Him 2 Chron. 15. â— It holds reciprocè in all duties of love as heer was love if ever Immanuel GOD with us requires Immelanu Vs with GOD againe He with us now I hope For In praâ—er c. Matt. 18.20 where two or three are gathered together in His Name there is He with them But that is in His God-head And we are with Him our Prayers our Praises are with Him But that is in our spirits whence they come These are well but these are not all we can And none of these In the Sacrament the proper with Him of the Day That hath a speciall Cum of it selfe peculiar to it Namely that we be so with Him as He this day was with us that was in flesh not in spirit onely That flesh that was conceived and this day borne Corpus apiasti mihi Psal. 40 7. Heb 10 5. that body that was this day fitted to Him And if we be not with Him thus If this His flesh be not with us If we partake it not which way soever els we be with Him we come short of the Im of this day Im otherwise it may be but not that way which is proper to this Feast Thy Land ô Immanuel saith the Prophet Esay 8.8 in the next Chapter And may not I say This thy Feast ô Immanuel Sure no being with Him so kindly so pleasing to Him so fitting this Feast as to grow into one with Him as upon the same day so the very same way He did with us This as it is most proper so it is the most streight and neere that can be the surest being withall that can be Nihil tam nobiscum tam nostrum quam alimentum nostrum Nothing so with us so ours as that we eat and drink downe which goeth and groweth one with us For alimentum alitum doe coalescere in unum grow into an vnion and that vnion is vnseparable ever after This then I commend to you Eâ—en the being with Him in the Sacrament of His Body That body that was conceived and borne as for other ends so for this specially to be with you And this day as for other intents so even for this for the Holy Eucharist This as the kindliest for the time as the surest for the manner of being with And this is the furthest And this is all we can come to heer heere upon earth In Heaven Bâ—t this is not all there is a further to come still For we are not together we are parted He and we He in heaven and we in earth But it shall not alway so be Beside this day Immanuel hath another day And that day will come And when it doth come He will come and take us to himselfe That as He hath been our Immanuel upon earth So He may be our Immanuel in heaven He with us and we with him there for ever This of the Sacrament is a Preparative to that will conceive and bring forth the other For immediately after He had given them the holy Eucharist He prayed streight that they that had so been with Him in the Blessed Sacrament Father my will is my prayer Ioh· 17.24 my last prayer that where I am they may be also And He is in Heaven in the joy and glorie there and there He would have us So nobiscum Deus in terris brings us to nos cum Deo in coelis even thither Thither may it bring us and thither may we come and there be He with us and we with Him for ever Immanuel is the end of the Verse The same be our end that so we may be happie and blessed without end A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Moonday the XXV of December A. D. MDCXV being CHRIST-MASSE day MICA CHAP.
Glorie and heard the voice from Heaven in the Holy Mount What then After both these Audivimus and vidimus both senses he comes to this Habemus autem firmiorem c We have a more sure Word of Prophecie then both these Firmiorem a more sure a more cleer then them both And Verse 19. Si hîc legimus for legimus is vidimus If heer we read it written it is enough to ground our faith and let the starr goe And yet to end this point Both these the starr and the Prophecie they are but circumfusâ— Lux Without both Besides these there must be a Light Within in the eye Els we know for all them nothing will be seen And that must come from Him and the enlightening of His Spirit Take this for a Rule No knowing of Ejus absque Eo of His without Him whose it is Neither of the starr without Him that created it Nor of the Prophecie without Him that inspired it But this third comming too He sending the light of His Spirit within into their minds they then saw cleerly This the starr Now the Time He the Child that this day was borne He that sent these two without sent also this third within and then it was Vidimus indeed The light of the starr in their eyes the Word of Prophecie in their eares the Beame of His Spirit in their hearts these three made up a full vidimus And so much for vidimus stellam Ejus the Occasion of their Comming Now to Venimus their Comming it selfe And it followeâ— well For 3. Their Comming Venimus it is not a starr only but a Lode-starr And whither should stella Eius ducere but ad Eâ—m whither lead us but to Him whose the starr is The starr to the Starr's Master All this while we have been at dicentes saying and seeing Now we shall come to Facientes see them do some-what upon it It is not saying nor seeing will serve Saint Iames He will call and be still calling for Ostende mihi Iam. 2.18 shew me thy Faith by some Worke. And well may he be allowed to call for it this Day It is the day of Vidimus Appearing Beeing seen You have seen His starr Let Him now see your starr another while And so they do Make your Faith to be seen So it is Their Faith in the stepps of their Faith And so was Abraham's first by comming forth of his Countrey As these heer do and so walke in the stepps of the faith of Abraham Rom. 4.12 do his first worke It is not commended to stand gazing up into Heaven too long Not on CHRIST Himselfe ascending Much lesse on His starr For they sat not still gazing on the starr Acts. 1.11 Their Vidimus begatt Venimus their seeing made them come come a great iourney Venimus is soone sayd but a short word But many a wide and weary stepp they made before they could come to say Venimus Lo heer we are come Come and at our jorneys end To looke a little on it In this their Comming we consider 1. First the distance of the Place they came from It was nor hard by as the shepheard 's but a step to Bethlehem over the fields This was riding many a hundred miles and cost them many a dayes journey 2. Secondly we consider the Way that they came If it be pleasant or plaine and easy For if it be it is so much the better 1 This was nothing pleasant for through deserts all the way wast and desolate 2 Nor secondly easy neither For over the Rocks and craggs of both Arabies specially Petraea their journey lay 3. Yet if safe But it was not but exceeding dangerous as lying through the middest of the Blâ—ck Tents of Kedar â— Nation of Thieves and Cut throâ—es Cant. 1.4 To passe over the hills of Robbers Infamous then and infamous â—o this day No passing without great troop or Convoy 4 Last we consider the time of tâ—eir comming the season of thâ— yeare It was no summer Progresse A colâ— comming they had of it aâ— this time of the yeare just the worst time of the yeare to take a â—ouâ—â—ey and specially a long iourney in The â—aies dâ—ep the weather sharp the daies 〈…〉 of in solâ—â—itio 〈…〉 the very dead of Winter Venimus We are come if that be one Venimus We are now come come at this time that sure is another All these difficulties they overcame of a wearisome irksome troublesome dangerous unseasonable journey And for all this they came And came it cheerefully and quickly As appeareth by the speed they made It was but Vidimus Venimus with them They saw and they came No sooner saw but they set out presently So as upon the first appearing of the Starre as it might be last night they knew it was Balaam's starre it called them away they made ready streight to begin their journey this morning A signe they were highly conceited of His Birth believed some great matter of it that they tooke all these paines made all this haste that they might be there to worship Him with all the possible speede they could Sorie for nothing so much as that they could not be there soone enough with the verie first to do it even this day the day of His Birth All considered there is more in Venimus then shewes at the first sight It was not for nothing it was said in the first Verse Ecce Venerunt their comming hath an Ecce on it it well deserves it And we what should we have done Sure these men of the East shall rise in Iudgement against the men of the West Mat. 8.11 that is us and their faith against ours in this point With them it was but Vidimus Venimus With us it would have been but Veniemus at most Our fashion is to see and see againe before we stirre a foot Specially if it be to the worship of CHRIST Come such a Iourney at such a time No but fairely have put it off to the Spring of the yeare till the dayes longer and the waies fairer and the weather warmer till better travailing to CHRIST Our Epiphanie would sure have fallen in Easter-weeke at the soonest But then for the distance desolatenesse tediousnesse and the rest any of them were enough to marte our Venimus quite It must be no great way first we must come we love not that Well fare the Shepheards yet they came but hard by Rather like them then the Magi. Nay not like them neither For with us the neerer lightly the further off Our Proverbe is you know The neerer the Church the further from GOD. Nor it must not be through no Desert over no Petraea If rugged or uneven the way if the weather ill disposed if any never so little danger it is enough to stay us To CHRIST we cannot travaile but weather and way and all must be faire If not no journey but sit still and see further As
of sorrow anger feare desire are quick have life are very affections indeed in secular matters but dead and dull and indeed no affections at all but plaine counterfetts in things perteining to GOD or that concerne the estate and hazard of our soules To take downe a peccant humour as we call it in our body whereby we feare empaire of our health we can and do enter into a streict and tedious diet and hold out well We can forbeare this and that as we are bidden though we love it well if we be but told it will doe us hurt If for the health of our body we will doe that which for our soules health we will not I cannot tell what to say to us What speake I of health To winne but a prize at a running or a wrestling Abstinct se ab omnibus saith the Apostle 1. Cor. 9. they will absteine from all things 1. Cor. 9.25 and undergoe a streict regiment for a long time before and all is but for a poore Silver gamâ— What shall I say then if we cannot be got to endure so much to obteine the heavenly prize which is in part done as there he saith by castigo corpus meum This for the naturall mans Cum when he will fast Ibid. ver 27. Will ye now see the Scripture's When when that setts us out our time The Scripture's When. They be in a manner the very same Scripture and Nature varie not dictate to us the same time both Our first When What time any great danger hangs and hovers over our heads When in danger that is GOD's time saith Esai 22.12 GOD Himselfe doth then call us to fasting No time then to kill oxen or dresse sheep eat flesh and drinke wine A great paine is there sett upon it GOD must needs take it ill if when He bidds us fast we fall to feast And this when is of greatest example None so frequent in all the Bible as fasts of this nature Never came there danger toward them a 2. Sam. 24. of plague but David b Ioel. 2.12 of famine but Ioël c 2 Chro. 2.3 of warr but Iosaphat d Est. 4.16 of any destruction threatened but not onely good Queene Hester but wicked e 1. Kin. 21.27 Ahab nay even the heathen King of f Ion. 3.5 Ninive to their fasts streight flying to it as to a forcible meanes and so they ever found it to turne away GOD's wrath and so the danger the matter of their feare This is a time When and we then to do it Now if for the effect we fast for the cause much more Of these 2. When in Sinne 1. To punish it of all other our miseries the cause is within our selves Our sinne whereby GOD 's anger is kindled and these ever follow upon it When therefore we would proceed against our selves for sinne a Levit. 16.29 humble our selves the phrase of the Law b Psal. 35.13 chasten our selves of the Psalme c Ezra 8.21 pâ—nish our selves of the Prophetts d 2. Cor. 7.11 take revenge of our selves the Apostle's phrase tum iciunab unt in die illo this is a way then is a time to doe it Fasting is a punishment to the flesh * 1. Reg. 22.27 Modicum panis et pauxillum aquae was a part of Michea's punishment By it as to amerce our selves as it were for abusing our libertie before and making it an occasion to the flesh and thereby to prevent His iudgement by iudging our selves Do de me poenas ut ille parcat It is Augustine This so proceeding of ours to take punishment on our selves it is illex misericordiae saith Tertullian it allures inclines GOD to mercie when He sees us angry with our selves in good earnest and do somewhat His anger ceasses Nam qui culpâ offenditur poenâ placatur whom the fault offends the punishment appeases whither His punishment or ours But He had rather ours then His that we should do it then He. And this to extend to the body also and to the chastening of it For doth the soule onely sinne Doth not the body also And shall the soule suffer sorrow for sinne and shall the body suffer nothing and yet was in the fame transgression If it shall then at least poena damni for poena sensus I am sure we would be more loth to come to And what poena damni but abstinere a licitiâ— quia illicita 〈◊〉 To deny our selves that we might for doing that we might not There is a another 〈◊〉 Secondly As it is a chasti 〈◊〉 for 〈◊〉 when it is done 3. 2. To prevent it So hath it alwaies been held to have in it a medicinable forâ—â— a speciall good 〈◊〉 to prevent 〈◊〉 when it is not yet fallen on us or we into it 〈…〉 onely as it 〈◊〉 and 〈◊〉 〈◊〉 are like to fall for that we are now leading even entring into tentation This also is a time When. Maâ— 4.1 â— And this time we ground upon CHRIST 's time of fasting His fasting went immediately before His tentation No wayes needfull for Himselfe was CHRIST 's fast None is so simple as to thinke the Tempter would have prevailed against Him though He had taken His meales eat and drunke the fourty dayes before It was not for Himselfe it was for us His fast Exemplarily to teach us it will be a great vantage if prepared by this exercise we shall encounter the evill Spirit Specially if it be some kind of them if an uncleane spirit Ch. 17. ver 21. For that kind is not cast out no nor kept out but either by jejunatis or not at all CHRIST ' s-fasting then before His tentation is to shew us it is good fasting against tentation At least this way we shall weaken his forces by keeping downe our fleshly lusts 1. Pet 2.11 which saith Saint Peter fight against the soule and lying in our owne bosome oft betray us to the fiend For when all is sayd that can be Bernard's saying wil be sound true that Nutriuntur cum carne vitia carnis And if Religion did not Experience teacheth us that Plye the body apace let it be kept high how mellow a soile it proves for the sinnes of the flesh And that if by abstinence we cropp not the budds of Sensualitie they will ripen and seed to the ruine of our soules So there is use both wayes of it 1. Cor. 9.27 1 Vse of castigo corpus for the time past Vse 2 of in servitutem redigo for the time to come Ieiuna quia peccâsti Ieiuna ut ne pecces both saith Chrysostome One as a punishment with reference to sinne already committed The other as a preservative for noli amplius peccare that we commit it not againe Two causes more and two times When. 4. When in want of some good But hath fasting his use in evill things onely and repelling them hath it
now is the convenient time Now then Bring them forth And now all that hath been spoken would GOD it might bring forth but this that seeing the time serveth so well we can no way except to it we would not slipp it If we did but truely apprehend the words ira ventura our eyes should not sleepe nor our eye-lidds slumber nor the temples of our head take any rest Psal. 132.3.4 till we had taken streight order with our selves for the when when it should be At what time we would not faile but do it and nothing should lett us but performe it once to purpose and seale to our selves this fruict that yet once we may assure our selves we are in good earnest and that done it is and such and such were the fâ—uicts we had of it A time whensoever it shall happen which will be to us no lesse memorable then the day of our birth or the day of our comming to any place or dignitie And as much joy and comfort shall we take in the remembrance of it as of any of them The rest and repose our spirits shall finde upon the accomplishment of it will be worth our paines and abundantly recompense our going through with it And when you come backe againe to Saint Iohn Baptist and to bring him word you have brought forth this fruit he will then shew you AGNVS DEI And then is indeed the shewing of Him in kind and the right time of Seeing Him And that fight shall be worth all we will thinke we never saw Him before We shall be sure to fly the wrath to come Nay it shall fly from us By us or over us but from us sure Wrath shall fly and insteed of it the Kingdome of heaven shall come neere to us and we to it For Repent and it is at hand say Saint IOHN and CHRIST both It is our daily prayer it may come and this is the way to make it come What shall I say we shall sanctifie thereby this time of fast and as it hath ever beene counted make it an holy time Rom. 6.22 And we in it shall have our fruit in holinesse and the end everlasting life A SERMON Prepared to be Preached on the X. of FEBRVARY A. D. MDCXXIV being ASH-VVEDNESDAY MATTH CAP. III. VER VIII Proferte Fructus igitur dignos Poenitentiae Bring forth Fruits therefore worthie amendment of life or Repentance OF this Text three Points we have gone through these three 1 Proferte Bring forth be not alwaies carrying in 2 Proferte fructus Bring forth fruit Leaves will not serve 3 Proferte fructus igitur Bring forth fruits therefore Wherefore That so you may escape the wrath to come There is no way to escape it but that Now we goe on Bring forth fruits therefore What fruits Fruits of Repentance fruits growing on a tree called Repentance For the fruits ever carrie us to the tree that carries them If we be to have fruit it must be brought forth If brought forth it must be there must be a tree to bring it forth That tree is Repentance The reason that Saint IOHN in his whole Sermon runnes all upon this metaphor of tree and fruits and axe and roote that he brings in Repentance as a tree I have touched formerly It seemes to referre us this tree to another the forbidden tree That tree had fruit This tree to have so too Tree for tree fruit for fruit Gen. 2.17 The worthie fruits of Repentance for the unworthie fruits of disobedience The fruit of that tree was our bane the fruit of this to be our medicine The fruit of that made ira ventura to come The fruit of this will turne it away It is true the fruits of this tree of Repentance they were not prima intentionis first or principally intended There was another a more excellent plant called the tree of Innocence the fruit whereof was Ne peccetis not to sinne at all There were no fruit to that if it were to be had But where shall we finde that Rom. 3.23 Where growes the tree that beares that fruit Who is there that sinneth not The forbidden fruict was no sooner taken but that tree withered and dyed could never be got to grow in our nature since No talking of that That tree failing it pleased GOD of His great Goodnesse to graft upon a new stocke this second plant the Plant of Repentance To the end it might serve for a Counterpoyson the fruict of it against the venim of the forbidden fruict To the end also that it might serve to supply that other of Innocencie they be Elihu's words in Iob to restore unto man his innocencie Iob. 33.26 For quem paenitet peccâffe poene est innocens could the Heathen man say the next degree to Innocencie is Penitencie That if we cannot present GOD with the fruict of innocencie at the seat of His Iustice yet with the fruict of Repentance we may at the throne of His grace And this Tree will grow in our soile our soile will beare it and with good tending bring forth fruicts worthy fruicts which we may offer unto GOD and He will take it in good worth And this is the tree we must trust to now and blessed bâ— GOD that so we may The Division To keepe us close to our metaphore We say first that Repentance if it be right as no logg no dry peece of wood A tree it is hath life in it vegetable life at the least 2. A tree and that no barren tree Such there be that for all their root bring forth no fruit at all This tree is a bearing tree you may say Proferte to it It will bring forth 3. Bring forth and what That it was sett for It was not set for shadow nor for fewell It was planted for fruit and fruit it is to bring 4. But will any fruit serve No trees there be that carry fruit but fruit of no worth porcis comedenda for swine perhaps not for men Neither for meat nor medecine Neither meet to be presented to GOD nor vsefull for the service of men So 1 a tree 2 a bearing tree 3 a fruit-bearing tree and 4 the fruit it beares worthy the tree that beares it 1 If it be a dead stocke and no live tree 2 If it be a tree but bare and barren No proferte Bring not forth 3 If it bring forth be it what it will if it be not fruit 4 If it be fructus and not dignos fruit but such as is nothing worth it comes not hence Saint Iohn acknowledges it not None of his tree some bastard slipp it is None of his setting His lies faire before us Bring forth therefore c. Of these foure we are to proceed 1 Of the tree 2 The bearing of the tree 3 The fruit it beares 4 The worth of the fruit and a word if you will of the fruit time the time of all this which will fall out to be at
point First his Three and then after his thirtie in their order and that those thirtie atteined not unto the first three but every one esteemed and regarded in his worthinesse And for depressing the wicked it was his morning worke as he testifieth Psal. 101.8 and that as himselfe heere setts downe in a most heavenly order with Dicam first as being sett over men Hos. 11.4 and therefore willing to lead them with the cords of men that is faire and gentle yet effâ—ctuall perswasions And Never did the dew of heaven more sweetly refresh the grasse Pro. 19.12 then doth a favourable saying pierce the inferior from the mouth of a Prince Therefore there was no estate in the land but in this Booke I will not say he mildly said but he even sweetly soong their severall duties unto them To his Court Psal. 101. his Church Psal. 45. his Iudges Psal. 82. his Commons all in one Psal. 144. I will add this that if David offended in ought heerein it was in that he vsed Dicam too much and Frangam not oft enough 2 Sam. 15.3 Absalon could object it when it served his turne And when David was to leave the world it lay on his conscience his Clemencie vsed in Ioab's and Shemei's case 1 Reg 2 5. Psal. 72.14 A deare and pretious thing is the meanest blood in the eyes of David so he saith And that made his people more afraid for him then of him and to value his life at ten thousâ—nd of their owne 2. Sam. 18.3 and that so many Subjects so many of his Guard Not so many Subjects so many Conspirators as SAVL complayned 1. Sam. 22 4. Prâ— 20. â—8 Yet because Clemencie is but one foot of the throne and Severitie at some other time for Verse 2. Cum accepero tempus time must be kept in this Musique doth no lesse support it Therefore where saying will not serve nor singing Frangam must sometimes be vsed Ezek. 21.9.10 where the Rod contemned let the Sword be drawen It is GOD 's owne course If he for all dicam lift up his horne against GOD or good orders sawe of his horne if he doe still mutâ—lâ— fronte minitari Caput â—jus mittetur ad te was David's justice 2. Sam â—0 21 Take of his head For dicam is the charme he speaketh of which if the viper stop not his eare will doe him good Psal. 58.5 If it doe not contunde in theriacam he must be bruised and made into Mithridate that others may be amended by him seeing he would not be amended by others Thus did Dâ—vid repaire Saul's ruines these are his stepps thus did he shew himselfe as good as his promise heere a skillfull Vpholder of these two maine Pillers which beare up and give strength to every Land And by this meanes he changed both the nature and name of his Countrie finding it Iebus that is conculcata and so indeed it was a Citie contemned and troden downe with every foot And leaving it a new name Ierusalem and so it was Salem Ieru a citie to be feared and envied of all round about it So the Land grew strong and the Pillers fast and David for his fastening in favour with GOD and man GOD whom he praised graciously assisting him and men whom he preserved willingly serving him The LORD who hath sent forth the like strength for our Land Stablish the good thing which He hath wrought in us The LORD so fasten the Pillers of our earth that they never be shaken The LORD mightily uphold the Vpholder of them long and many yeares That we may goe forth rejoycing in His strength and make our boast of his praise all our life long Which our gracious GOD c. A SERMON Preached before QVEENE ELIZABETH AT GREENVVICH the XXIIII of February A. D. MDXC being S. MATTHIA'S day PSALME LXXVII VER XX. Thou diddest leade thy People like Sheepe by the hand of MOSES and AARON SOme either present or imminent danger and that no small one had more then usually distressed the Prophet at the writing of this Psalme wherewith his spirit for a while being tossed to and fro in great anguish as may appeare by those three great billowes in the 7.8.9 verses yet at last he commeth to an Anchor in the 10. Verse upon the remembrance of the right hand of the most High Which right hand in one even tenor throughout all Ages not only to that of David's but even to this of ours hath ever shewed it selfe a right hand of pre-eminence and power in the two points in the later part of the Psalme specified the especiall matter of his and all our comfort 1. The finall confusion of His enimies though for a while exalted untill this verse 2. The finall deliverance of His people though for a while distressed in this verse Which twaine of many Psalmes are the substance and of this now before us and indeed all the whole story in a manner is nothing els but a Calendar of these two That the Lord of Hosts the GOD of Israël is El Nekamoth a GOD of vengeance against His enemies and but a letter changed is El Nechamoth a GOD of comfort unto His people That His Cherubims hold a flaming sword to represse the one and have their wings spread to shadow and succour the other That His creatures the cloud from above is a mist of darknesse to confound the Egyptians Exod. 14.22 and the same cloud a piller of light to conduct the Israëlites That the water from beneath to the Aegyptian is a gulfe to devoure them but to the Israëlite a wall of defense on their right hand and on their left We need not to seeke farr in the Psalme next before and againe in the Psalme next after this you shall find these two coupled as indeed for the most part they go still together And as they goe still togither so still they end in the safeguard of the Church Of All prophecies of all iudgements of all miracles past or present new or old that is the key and conclusion The last verse If I may so say of the Deluge was the Rainbow of the Aegyptian bondage was the feast of Passeover and even heer in this Psalme after it hath in the foure verses next before rayned and powred downe and lightened and thundered and heaven and earth gone togither there doth in this verse ensue a calme to GOD 's people This is the blessed period that shutteth up the Psalme Them that hated thy people or dealt unkindly with thy servants them thou drownedst and destroyedst But Thy people thou leaddest like sheepe by the hands of MOSES and AARON And in these two may all kingdomes and countreys read their owne destinies what they are to hope for or to feare at the hands of GOD. If they be Lo-ammi not His people they may looke back what they finde in the verses before and that is storme and tempest If they be
This is the way the right way walke in it And in this way our guiding must be mild and gentle Els it is not Duxisti but traxisti drawing and driving and no leading Leni spiritu non durâ manu rather by an inward sweet influence to be led then by an outward extreme violence to be forced forward So did God lead this people heer Not the greatest pace I wis for they were a yeare marching that Deut. 1.2 Exod. 13 18. they might have posted in eleven dayes as Moses saith No not yet the neerest way neither as Moses telleth us For He fetched a compasse diverse times as all wise Governors by His example must doe that desire rather safely to lead then hastilie to drive forward The Spirit of God leadeth this people saith Esai as a horse is ridden downe the hill into a valley Es. 69. â—â— which must not be a gaâ—opp lest horse and ruler both come downe one over another but warily and easily And sicut oves still giveth us light seeing the text compareth it to a sheepe gate Touching which kinde of Cattell to very good purpose Iacob a skilfull shepheard answereth Esau who would have had Iacob and his flocks have kept company with him in his hunting pace Nay not so Sir said Iacob it is a tender cattell Gen 33.13 that is under my hands and must be softly driven as they may endure if one should over-drive them but one day they would all dâ—e or be layd up for many daies after Indeed 1. Reg. 10.11 Rehoboam left ten parts of his flocke behind onely for ignorance of this very point in Duxisti For when in boysterous manner he chased them before him telling them what yoâ—es he would make for them a farre unmeet occupation for a Prince to be a yokemaker they all shrunk from him presently and falsified his prophecie cleane For wherâ—as he told them sadly His little finger should be as bigg as his Fathers whole body it fell out cleane contrarie for his whole body prooved not so bigg as his Fathers little finger A gentle leading it must be and in the beginning such was the course Therfore yee have the Kings of Canaan in Genesis for the most part called by the name of Abimelech that is Pater Rex a King in place a Father in affection Such was Mâ—ses our leader heer a meeke man above all the men on the earth Num. 12.3 Such was David himselfe who full bitterly complaineth Ah these sonnes of Zervia are too hard 2. Sam. 3.39 too full of execution for me And to end this point thus describeth he his good Prince in the 72. Psalme He shall come downe not like hail-stones on a house top Psal. 72.6 but like the dew into a flecce of wooll that is sweetly and mildly without any noyse or violence at all Last of all All this reducing and right leading and gentle leading must end in an end they must not goe and go still in infinitum that is no leading but trying outright Psa. 23.2 It must be sicut oves whom the good Shepheard in the 23. Psal. leadeth to a place and to a place meet for them where there is green pasture by the waters of comfort So was it in this people heer They were led out of Aegypt to sacrifice to GOD and to learne His Law in the mount of GOD Sinai and from thence also to Sion it selfe His owne rest and holy habitation And even so our people are led from the wandrings of this world unto the folds of GOD 's Church where as the Prophet saith in the 73. Psalme first GOD will a while guide them with His counseile and after will receive them into His glorie Psa. 73.24 And this is the end of all leading To bring us all from the vaine proffers of the world which we shall all finde as Salomon found it vanitas vanitatum omnia vanitas to the sound comfort of His word in this Booke Eccles 1.2 which is indeed veritas veritatum omnia veritas in the knowledge and practice whereof when they shall have fulfilled their course heer GOD will bring them to His owne rest to His heavenly Ierusalem where is and ever shal be faelicitas faelicitatum omnia faelicitas But in this life heer we come no further then the borders of His Sanctuarie as he telleth us in the next Psal. in the way whereof if GOD lead us constanter constantly Psal. 78.54 not after our wanton manner out and in when we list all the other inferiour leadings shall acompanie this one For this leading leadeth them all He shall lead our Counselors that they shall advise the counseiles of his owne heart He shall lead our Iudges that they shall pronounce the judgements of His owne mouth He shall lead our forces into Edom the strong cities and holds of the enemie He shall lead our navie in the sea by unknowne pathes to the place it would goe and I can say no more Through all the dreads and dangers of the world through the perills of the red sea through the perills of the desert through the malice of all our enimies He shall safely lead us and sureâ—y bring us to His promised kingdome where we shall see the goodnesse of the Lord in the land of the living And this is the benefit Psal. 27.17 and thus much for that part The third part Popalum tuum The value of which benefit we shall the better esteeme if we consider the state of the Parties on whom it is bestowed set downe in these words Populum tuum which is the third part Populum Deut. 32.6 That all this good is for the people worthy not so much as the least part of it For what is the people Let Moses speake for he knew them Siccine popule stulte insipiens And Aaron too for he had occasion to trie them This people is even set on mischiefe Exod. 32.22 Psal. 68 3â— Exod. 32.9.33 3. And if you will David also Inter Belluas populorum And to conclude GOD Himselfe Populus iste durae cervicis est This is the people We may breefly take a view of all these Act. 19.32 Will you see the folly and giddinesse of this multitude ye may Act. 19. there they be at the Towne-house some crying one thing some another and the more part knew not why they were come togither Therefore Moses truly sayd it was a fond and giddy-headed people Will yee see the brutishnesse of the people In the 22. Acts you shall see them taking up a crie Act. 22.23 upon a word spoken by Saint Paule and casting of their clothes and throwing dust into the ayre as if they were quite decayed of reason that David truly might say inter belluas populorum Will ye see the spight and malice of the people In the 16. Numbers for Coreh's death they challenge Moses and Aaron Num. 16.41 yee
should not be to those Persons Vobis to you So that our first worke will be to make peace between the two words Vobis to You. Will you know who they be To you Peter Iohn and the â—est To you of whom none stood by me To you of whom some ranne away Matt. 26.56.72 Mar. 14·53 some denied yea forsware me To you of whom all every one shrunke away and forsooke me How evill doth this greeting agree with this Vobis Yet even to these Venit stetit dixit He came stood and said Peace be to you Vsed by them as He had been no cause He should come or stand or speake at all Or if speake not thus Not come to them that went from Him nor stand amoâ—gsâ— them that had not stood to Him nor speake to them that had renounced Him Iâ— is said Mar. 14.50 Ioh. 9.22 they feared the Iewes All things considered they had more cause to feare Him and to looke for some reall revenge at His hands If not that some verball reproâ—f a salutation of another stile or tenour And well if they might scape so Consitemini Domino Psa. 106.1 quia bonus It is not so No evill deed for all this No not â—o much as an vnkind word Above that they could looke for farr above that tâ—ey deserved it is Pax vobis You and I are at peace you and I are friends Peace be unto you This is His first goodnesse His making a peace between Pax and Vobis Illo die that is Primo die This Speech to these Persons is much mended by adding the Time in the text that it was illo die the day of His rising Pax Vobis is a good speech for Good-friday then men grow charitable when ready to dye But on their Easter day at their rising Phil. 2.9 the day when Exaltavit Eum Deus the day of their exaltation they use to take other manner spirits and remember former disgraces with a farr other congie Haec est lex hominis Men doe thus but not CHRIST Neither their indignitie Vobis nor His own dignitie changeth Him Rising exalted the very day of His exaltation illo die He saith Peace be unto you Primâ Sabbati â— Luc. 24.1 Another yet That it was Primâ Sabbati the very first day of the weeke tooke no long day for it Nay no day at all but the very first day Ioseph exalted dealt well with his brethren but not the first day it was some time first He kept them in feare a while but shewed himselfe at the last CHRIST doth not so hold them in suspense illo die primo die the same day the first day He came and shewed Himselfe and sayd Peace be unto you Dixit not respondit Yea not so much as dixit heer but as it falls out will beare a note Even that it is dixit and not Respondit a Speech not an Answere That He spake it unspoken to He to them first yer they to Him He might well have stayed till then and reason would they should first have sued for it Yer they aske it He giveth it Psal. 21.3 and prevents them with the blessing of peace They first in falling out He first at making friends A great comfort for poor sinners when the many indignities we have offered CHRIST shall present themselves before us to thinke of this Vobis That when the Disciples had done the like yet He forgatt all and spake thus kindly to them this day That He will vouchsafe us the like specially if we seeke it He will and say to us Pax Vobis Will ye remember now to extend your wish of Peace 1 to them that it may be deserve it as evill as these heer Even his qui longè 2 To doe it at our rising at our high day when it is Easter with us 3 Not to make their hearts to pant and eyes to faile first but even primâ Sabbati to doe it 4 And not to take stare up on us and be content to answer Peace and not speake be moved for it but not move it yes even move it first If we do we joine with CHRIST in His first-part the personall part of the wish 2. The persons to whom Illis and illo die and primo die what they were we see and in what sort Yet not to grate on this point altogither some smoke yet was there in the flaxe some small remainders illices misericordiae as Tertullian to move his mercie In these words 1 Discipuli 2 congregati 3 conclusi 4 propter timorem Iudaeorum That His Disciples yet they were and togither they were and in feare of the Iewes they were shutt up 1. His Disciples Whatsoever or howsoever they were els yet they were His Disciples Vnprofitable servants Luc. 17.10.15.24 yet Servants Lâ—st sonnes yet Sonnes forgetfull Disciples yet Disciples His Disciples they were and howsoever they had made a fault as it seemeth so meant to hold themselves still and heerafter to learne their lesson better And I like well their feare that they were afrayd of the Iewes It shewes 2. For In feare of the Iewes there were no good termes betwixt them and that they shutt their doores upon them therefore they meant not to go out to them or seeke Pax vobis of the Iewes They had no meaning it seemeth to give over CHRIST If they had what need they feare the Iewes The Iewes would have done them no harme they might have sett open their doores well enough And Congregatis I take it is no evill signe It would have been Ex aliâ causâ 3. Assembled for love rather then feare And againe for feare of GOD rather then of the Iewes Yet even thus I mis-like it not And much better this feare then that at the Passion That scattered them one from another every man shift for one This makes them draw togither and keepe togither as if they meant to stand out afresh Which very Congregatis makes them fitt for this Salutation It cannot well be sayd disgregatis to them that are in sunder Vnà is a disposition to unitie and gathering to the binding up in the band of peace CHRIST that sayd Mat. 23.37 Quoties volui congregare liked it well to finde them thus togither And His comming was as to take away their feare so to continue their gathering still And shall we learne this of the Disciples 1 If a fault fall out not to give over schoole but to continue our Disciple-ship still 2 And not to goe over to seeke our Pax vobis at the hands of His Enimies To shutt out both them and their peace too 3 And lastly not to forsake the fellowship to keepe togither still For being so togither we are neerer our Peace This shall make CHRIST come and say it to us the sooner and the more willingly The reall part Voti summa that which He wisheth is Peace First Why peace II.
drive not all reverent regard and decencie away with it also And are we not well toward it we have driven it from our head for we keepe on of all hands And from our Knees for Kneele we may not we vse not I am sure Sure heed would be taken that by taking heed we prove not superstitious we slip not into the other extreame before we be aware Which of the two extreames Religion worse endureth as more opposite vnto it For beleeve this as it may be superstitiously vsed so it may irreligiously be neglected also Looke to the Text then and let no man perswade you but that GOD requireth a reverent cariage even of the body it selfe And namely this service of the Knee And that to His Sonne 's Name Ye shall not displease Him by it feare not Feare this rather for the Knee if it will not bow that it shall be stricken with somewhat that it shall not be able to bow And for the Name that they â—hat will do no honour to it when time of need comes shall receive no comfort by it And so I leave this point For the Knee is noâ— all He further requires somewhat from the Tongue And The 〈…〉 reason That member of all other the Psalmist cals our glory a peculiar we have more then the beasts They will be taught to bow and bend their ioynts We have Tongues besides to doe something more then they And indeed the Knee is but a dumbe acknowledgement doth but signifie implicitè but a vocall confession that doth vtter our minde plainely And so is looked for at our hands This he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three things are in it First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake we must To 〈◊〉 say somewhat And secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe it together not some speaâ—e and some sit mute And thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake out not whispering or betweene the teeth but clearely and audibly And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was the praise of the Primitive Church this that iointly they did it and alowd that their Amen as Saint Hierome saith was like a clap of thunder And their Allelluja as the roring of the Sea And no praise it is to us who as our ioynts are stiffe to bow so our voyces are hoarse to confesse We can neither see the former nor scarce heare the latter as if there beeing but two duties in the Text we meant to suppresse them both The Knee and the Tongue Why the Knee first why begins he there 〈…〉 They be marshalled right For having by our Knee bowed put our selves in minde of due regard of Him in feare and reverence we are then the fitter to speake of Him and to Him with that respect is meete And not be so homely with Him as in their gesture and speech both some are as if they were haile fellow even familiar with GOD. And all forsooth as they call it to cast out the spirit of bondage From a heart possessed with the humble feare of GOD from such a heart Confession is over most kindly Faith being as the heart and feare being as the lungs so the Fathers compare them It will get an heate and an over-heate our faith if by feare at coole ayre it be not tempered But faith and feare together make the blessed mixture 〈◊〉 Knee Every Tounge The Tongue and every Tongue as the Knee and every Knee they to bow all and these all to confesse 1. Revel 4.10 Luk 2.14 Revel 1 5.3.4.8.5.9 But for all that not all alike They in heaven cast downe their crownes and fall downe themselves of their owne accord And confesse Him singing as at His birth and in the Revelation divers times They vnder the earth doe it too but not vltrò are throwen downe â—nd even made his foot-stoole So downe they goe though sore against their wills And confesse Him too though roaring and as it were upon the racke 2. Psal. 110 1. Mark 9.26 They on Earth as in the midst partake of both The better sort with the Angels get them to their Knees gladly and cheerefully confesse Him The rest as Infidels 3. Iohn 18.6 Revel 16.10 and some Christians little better are forced to fall backward and made in the end to crie Vicisti Galilaee though they gnaw their Tongues when they have done So we see our lot One way or other we shall come to it all if not now in die illo Which is the reason that Rom. 14.11 the Apostle applieth this place in Esay to CHRIST 's sitting in Iudgement at the latter day Exalted He shall be with our good wills or whether we will or no. Either fall on our Knees now or be cast flat on our faces then Either confesse Him Cantando with Saints and Angels or vlulando with divells and damned spirits For the Father will be glorified in the Sonne by the glorious Confession of them that yeeld or the glorious confusion of them that stand out Every Tongue The Tongue and every Tongue that is every Speach Dialect Idiome Language in the world stand charged with this Confession Omnis spiritus every spirit to give breath Psal. 150 vlt. and Omnis Lingua every Tongue to be as a Trumpet to sound it forth And where are they then that denie any Tongue the facultie here granted Or barre any of them the duty here enioyned That locke up the publique Confession the chiefe of all other in some one Tongue or two and send foorth their Supersedeas to all the rest No His Title heere hath more Tongues then Pilate's on the Crosse That had but three this hath every Tongue what where whose-soever none except A Praeludium whereof was in the Tonâ—â—es sent from Heaven whereby every Nation vnder Heaven Acts 2.6 heard each in their owne Tongue spoken Magnalia Dei the glad tidings of the Gospell Confesse that IESVS CHRIST is the LORD But though thus many Tongues yet one Confession Even this that IESVS CHRIST is the LORD And a blessed Confession is it this that IESVS that is a SAVIOVR that He that such a one is the LORD that not a fleecer or a flaier but a SAVIOVR hath the place 2. That CHRIST that is one which saveth and cureth vnctione non punctione with annointing not with fearing or pricking that we acknowledge Him to be the Lord. Lord before by that He is Sonne And now Lord againe by vertue of His Proper quod Lord whereof Nay not qualified of such a Place Baronie Countie Segniorie but Lord in abstracte But if we will qualifie Him we may Lord of these three rankes of Confessors here in the Verse and of those three places and Regions that conteine them Matt. 16.19 1. Lord of heaven He gave the Keyes of it 2. Lord of earth He hath the Key of David and Revel 37. if of His of every Kingdome else 3. Lord of hell for lo the Keyes of Hell and
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
the gift of the Holy Ghost Howsoever we make it sure it is that all the rest all the Feasts hitherto in the returne of the yeare from his Incarnation to the very last of his Ascension though all of them be great and worthy of all honour in themselves yet to us they are as nothing any of them or all of them even all the Feasts in the Calendar without this Day the Feast which now we hold Holy to the sending of the Holy Ghost CHRIST is the Word and all of Him but words spoken or words written there is no seale putt to till this day The Holy Ghost is the Seale or Signature In quo signati estis Ephes. 4 30. A testament we have Ephes. 4.30 and therein many fayre legacies but till this day nothing administred The Administrations are the Spirit 's 1. Cor. 12.4 In all these of CHRIST 's 1. Cor. 12.4 there is but the purchase made and payd for and as they say Ius ad rem acquired But Ius in re Missio in Possessionem Liverie and seizin that is reserved till this day For the Spirit is the Arrha the earnest or the investiture of all 2. Cor. 5.5 that CHRIST hath done for us These if we should compare them it would not be easy to determine whether the greater of these two 1 That of the Prophet Filius datus est nobis 2 Or that of the Apostle Spiritus datus est nobis Esa. 9.6 Rom. 5.5 The ascending of our flesh or the descending of His Spirit Incarnatio Dei or Inspiratio hominis The Mysterie of His incarnation or the Mysterie of our inspiration 1. Tim. 3. ult For Mysteries they are both and great Mysteries of Godlinesse both and in both of them GOD manifested in the flesh 1 In the former by the union of His Sonne 2 In the latter by the communion of His blessed Spirit But we will not compare them they are both above all comparison Yet this we may safely say of them without either of them we are not compleat we have not our accomplishment But by both we have and that fully even by this daies royall exchange Whereby as before he of ours so now we of his are made partakers He clothed with our flesh and we invested with His Spirit The great Promise of the Old Testament accomplished That He should partake our humane nature and the great and precious Promise of the New That we should be Consortes Divinae naturae partake his divine nature 2. Pet. 1.4 Both are this day accomplished That the Text well beginneth with Dum Complerentur For it is our Complement indeed and not onely ours but the very Gospell's too It is Tertullian Christus Legis Spiritus Sanctus Evangelij Complementum The comming of Christ was the fullfilling of the Law The comming of the HOLY GHOST is the fulfilling of the Gospell The Division Of which comming of the Holy Ghost the Report is heer set downe by S. Luke both of the 1 time and the 2 manner of it 1. The Time in the first words When the day of Pentecost was come 2. The Manner in all the rest of the foure Verses And the Manner first on their parts to whom He came Of the preparation for his comming in the first Verse And then the manner of His comming in the other three On their parts to whom He came how they stood prepared how they were found framed and fitted to receive him when He came in these three 1. They were all of one accord 2. They were all in one place 3. And both these dum complerentur even so long till the fiftie daies were fulfilled On His part the manner of his comming to them thus prepared 1 First as it is propounded in Type or Figure in the second and third Verses 2 And then as it is expounded in truth and indeed in the fourth 1. In Type or figure Symbolicè and that is two waies agreeable to the two chiefe senses 1 the hearing and 2 the sight â— To the hearing by a sound in the second verse 2 To the sight by a shew in the third 1. To the hearing by a sound in the second A sound of a winde A winde suddaine 2 vehement 3 That came from heaven and 4 filled that place where they sate 2. To the sight by a shew in the third There appeared 1 Tongues 2 cloven 3 as it were of fire 4 which sate upon each of them Thus farr the Figure 2. Then in the fourth followeth the thing it selfe Which verse is as it were a Commentarie of the two former I. Of the Winde inward in the first part of it and these words They were all filled with the Holy Ghost 2. Of the Tongues outward in the latter and these words They begann to speake with other tongues as the Spirit gave them utterance The one to represent the inward operation The other the outward manifestation of the Spirit Thus standeth the Order These are the Parts THe first point is the Time of His comming that is The day of Pentecost I. The 〈◊〉 Whâ—n thâ— dâ—y of Pentecâ—st waâ— come 1. Why that day The day of Pentecost was a great Feast under the Law And meete it was this Comming should be at some great Feast 1 The first Dedication of Christ's Catholique Church on earth 2 The first publishing the Gospell The first proclaiming the Apostle's Commission were so great matters as it was not meete they should be obscurely carried stolne as it were or done in a corner Much lay upon them and fit it was they should be done in as great an Assembly as might be And so they were even in a Concourse as in the V. Verse it is of every Nation under heaven That so notice might be taken of it and by them carried all over the world even to the utmost corners of the earth Saint Paul sayd well to King Agrippa This is well enough knowen This was not done in a corner Act. 26.26 2. At a great Feast it was meete but there were many great Feasts why at this Feast the Feast of Pentecost It is agreed by all Interpreters old and new Cyâ—â—iâ—t Ser. de 〈◊〉 Cyprian is the first we finde it in That it was to hold harmonie to keepe correspondencie betâ—een the two Testaments 2 Aâ— thâ— fâ—aâ—t of 〈…〉 the Old and the New So it was at Christ's Death we see He was slaine not onely as the Lambe was but even when the Lambe was slaine too On the Feast of the Passeover then was Christ our Passeover offered for us 1. Câ—r 5 7. Now from that Feast of the Passeover reckoning fiftie daies they came to Sinai And there on that day the day of Pentecost received they the Law a memorable day with them a high Feast even for so great a Benefit and is therefore by them called the Feast of the Law And even the very same day reckoning from Christ our Passeover
fiftie dayes that the Law was given in Sinai The very same day doth the new Law heere goe out of Sion as the Prophet Esai foretold exibit de Sion Lex which is nothing els Esai 2.3 Iam. 2.8 but the promulgation of the Gospell The Royall Law as Saint Iames calleth it as given by CHRIST our King The other but by MOSES a servant And savoureth therefore of the Spirit of bondage the feare of Servants As this doeth of the Princely Spirit the Spirit of ingenuitie and adoption Psal. 51.12 Rom. 8.15 the Love of Children On the Feast of Pentecost then because then was given the Law of Christ written in our hearts by the Holy Ghost â— The feast of beginning of Easter To this doeth CHRISOSTOME joine a second harmonie That as under the Law at this Feast they first put their sicle to the Corne Harvest in that Climate beginning with them in this Moneth the first fruicis whereof they offered at Easter and was called therefore by them Festum messis In like sort we see that this very day the Lord of the harvest so disposing it who not long before lifting up His eyes and looking en the regions round about saw them white readâ— to the harveâ—â— His first Worke-men Ioh. 4.35 the Apostle's did put in their first sicle into the great Harvest Cuius ager est Mundus Mat 13.38 whereof the world is the field and the severall furrowes of it Ver. 5. all the Nations under heaven On the feast of Pentecost then second because then begann the great Spirituall Harvest To these two doth * August epi. 119. Saint Augustine add a third taken out of the number in the very name of Pentecost The feast of Iubilâ—e and that is fiftie Which being all along the Law the number of the Iubilee which was the time of forgiving of debts and restoring men to their first estates it falleth fit with the proclaiming of the Gospell done presently heere in the 38. Verse of this Chapter which is an Act of GOD 's most gratious generall free pardon of all the sinnes of all the sinners in the world Cyrill Cal. 17. Psal. 104.30 And no lesse fit falleth it for our Restitution whereunto Cyril applieth excellently the XXX Verse of the CIIII. Psal. Eâ—itte Spiritum tuum creabuntur renovabâ—s faciem terrae Shewing there was first an emission of the Spirit into man at his Creation Which beâ—ng since choked with sinne and so come to nothing this day there is heer a second emission of the same Spirit into man fully to restore and renew him and in him the whole Masse of the Câ—eation On the day of Pentecost then last because therein is the true number and force of the true Iubilee This for the choise of the time II. The Manner The Number thus settled we descend to the second point of the Manner And first on their parts on whom the HOLY GHOST came 1. On their parts Their preparation how he found them framed and fitt to receive such a Guest It is called by the Fathers Parascene SPIRITVS The preparation as there was one for the Passeover so heere for Pentecost It is truly said by the Philosâ—pher That Aâ—â—us activoâ—um sunt in paâ—iente disposito if the patiâ—nt be prepared aright the Agâ—â—t will have his worke both the sooner and the better And so consequently the Spirit in his comming if the parties to whom he commeth be made perspirable And this is three-fold set downe in these words I. They were all with onâ— accord 2. They wâ—re all in one place A double Vnitie 1 Vnitie of minde so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of hearts so is accord cordium 2 And secondly unitie of placâ— 3. And thirdly these two dum complâ—reâ—tur Patiently expecting while the fiftie dayes were accomplished 1 They weâ—â— all of one accâ—râ— Vnitie is the first unitie of minde And for it take but any spirit that is to give life to a naturall body Can any spirit animate or give life to members dismembred unlesse they be first united and compact togither It cannot Vnitie must prepare the way to any spirit though but naturall A faire example we have in Ezekiel Chap. XXXVII A sort of scattered dead bones there lay They were to be revived Ezek. 37. â— 8.9 First the bones came togither every bone to His bone then the sineâ—es grew and knitt them then the flâ—sh and skinne and câ—vered them and then when they were thus united then and not before called He for the Spirit from the foure winds to enter into them and to give them life No Spirit Not the ordinarie naturall Spirit will come but where there is a way made and prepared by acâ—ord and unity of the body Now then take the Holy Ghost the Spirit of all spirits the third Person in Trinitie He is the very essentiall Vnitie Love and Love-knott of the two Persons the Fathâ—r and the Sonne even of GOD with GOD. And He is sent to be the union Lovâ— and Love-knott of the two Natures united in CHRIST even of GOD with man And can we imagine that He will enter Essentiall unitie but where there is unitie The spirit of unitie but where there is unitie of spirit Verily there is not there cannot possible be a more proper and peculiar a more true and certaine disposition to make us meete for Him then the qualitie in us that is likest His nature and essence that is unanimitie Faith to the Word and Love to the spirit are the true Preparatives And there is not a greater barre a more fatale or forcible opposition to His entrie then discorde and dis-united mindes and such as are in the gall of bitternesse Act. 8.23 They can neither give nor receive the Holy Ghost Divisum est cor eorum iam iam interibunt saith the Prophet their heart is divided their accord is gone that Câ—rde is untwisted Hos. 10.2 they cannot live the Spirit is gone too And doe we mervaile that the Spirit doth scarsely pant in us that we sing and say Come Holy Ghost and yet He commeth no faster Why The Day of Pentecost is come and we are not all of one accord Accord is wanting The very first point is wanting to make us meete for His comming Sure His after-comming will be like to His first to them that are and not to any but them that are of one accord And who shall make us of one accord High shall be his reward in heaven and happy his remembrance on earth that shall be the meanes to restore this accord to the Church that once we may keepe a true and perfect Peâ—tâ—â—ost like this heere Erant omnes unanimiter I passe to the second But suppose we were of one accorde is not that enough May we not spare this other of one place If our mindes be one for the place it skills not 2 In one place it
is but a circumstance or ceremonie what should we stand at it Yes sure seeing the HOLY GHOST hath thought it so needfull as to enter it we may not passe it over or leave it out Not onely of one minde that is unanimitie but also in one place too that is uniformitie Both in the unitie of the Spirit that is inward and in the bond of peace too that is outward An Item for those Eâ—hâ—s 4.3 whom the Aâ—ostle calleth Filij Substractionis that forsake the Congregation as even then Heb 10 39 in the Apostle's Times the manner of some was and doe withdraw themselves to their perdition to no lesse matter GOD 's will is we should be Heb. 10 25. as upon one foundation so under one roof That is His doing Qui facit unanimes c He that maketh men of one minde to dwell in one house Therefore it is expresly noted Psal. â—8 6 of this Companie heer in the Text where they prayed they prayed all togither Chap. 4.24 When they heard they heard all togither Chap. 8.6 When they brake bread they did it all togither Verse 46. All togither ever not in one place some and some in another but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in one and the selfe same place For say what they will Division of places will not long be without division of mindes This must be our ground The same Spirit that loveth unanimitie loveth vniformitie unitie even in matter of circumstance in matter of place Thus the Church was begunn thus it must be continued To these doe the Fathers joine a third which they raise out of the word While the 〈◊〉 dâ—yâ—s were fulfiâ—led I 〈◊〉 complerentur A disposition in them whereby they held out and stirred not even till the fiftie dayes were fulfilled That farmer unanimitie this latter long animitie There is in us a hott hastie spirit impatient of any delay what we would have we would have out of hand and these same Dum and Donec and such like words we love them not This Spirit was even in these heer the Apostles themselves at the first as we may see in the last Chap. Verse 6. where they shew it Domine iam nevis Lord will thou now even now by and by But that Spirit He cast out with Non est vestrum c Manetâ—vos dum After which charge given though at the instant of His ascending He promised He would send them the Holy Ghost Chap 1.7 yet they did not looke for Him the same afternoone nor stayed but till the morrow after Ascension Day not as the Bethulian's stint was foure or five daies at the farthest Iudith 7.30 and then waxed weary and would wayte no longer But as He willed them to wayte so they did wayte not five dayes but five and five And so continued wayting even usque dum Complerentur till they were accomplished And then brake not up neither to keepe Holy-day but held on their wayting holy-dayes and all We say before this Feast had diverse names 1 The Feast of the Law 2 The Feast of harvest Deut. 16 9. 3 The Feast of Pentecost We may put to a fourth out of Deuter. 16.9 It is there called 4 the Feast of Weekes It is not houres will serve the turne not yet dayes it must be weekes and as many weekes as be dayes in a weeke to make it Pentecost that is fifty dayes Thus long they satt by it as it is in the next verse and tarried patiently the Lord's leasure till He came unto them Qui crediderit ne festinet saith the Prophet Esai He that beleeveth Esai 18.16 Aba 2.3 let him not be hastie And si moram fecerit expecta Eum saith Abacuk If He happen to stay stay for Him And so we shall if we call to minde this that He hath wayted for us and our conversion more yeares Aba 2.3 then we doe dayes for Him And this withall veniendo veniet stay He may for a time but if we wayte come He will certainly and when He commeth Manebit vobis in aeternum Ioh. 14.16 He will never forsake us but continue with us for ever Dum complerentur shall have his accomplishment And in this manner doth the Scripture beare witnesse of them they were prepared and that they sped of the Spirit and let us of like preparing looke for like successe The Manner On His part 1. His comming in type And now we come to the Manner of His comming And that first in type sensibly thus described 1 There came a sound 2 There were seene tongues which is a sensible kind of Comming And that is a comming rare and nothing usuall with the Holy Ghost which as an invisible Spirit commeth for the most part invisibly So sayth Iob He commeth to me Iob. 9.11 and I see Him not He passeth hard by me and I perceive Him not It was thus heere Ch. 10. Ver. 24. for this once But after we see in the 10. chap. He came upon Cornelius and His company Chap. 9.6 And after that upon the twelve at Ephesus in the 9. chapt But on neither that ought could be seen or heard Onely discerned by some effect He wrought in them He that best knew the Spirit CHRIST setts us downe the manner of His comming Spiritus spirat sed nescis vnde aut quo He doth come and inspire Ioâ— 3.8 but how or which way that know you not Yet heere in this present case for this once it was meete He should thus come in state and that there should be a solemne sett sensible descending of it 1. Meete that no lesse honour done to this Law of Sion then to that of Sinai which was publique and full of Maiestie and so was this to be 2. Meete That having once before beene and never but once upon Christ the Head it should be so once more on the Church too the Body It pleased Him to vouchsafe to grace the Church His Queene with like solemne inauguration to that of His owne when the Holy Ghost descended on Him in likenesse of a Dove that she might no lesse then He Himselfe receive from heaven like solemne attestation 3. Lastly meete it was it should remaine to the memorie of all ages testified that a day there was when even apparently to sense Mankind was visited from on high And that this Winde heere and these Tongues came not for nought at so high a Feast in so great an Assembly This Comming then of His thus in State is such as it was both to be heard and seene To the eare and the eye both So saith Saint Peter of it after Verse 33. Being thus exalted saith he of Christ and having received the promise of the Father He hath shedd forth this which you now both see and heare And with good reason both To both senses is the Holy Ghost presented To the eare which is the sense of faith To the eye which is
the sense of love The eare that is the ground of the word which is audible the eye which is the ground of the Sacraments which are visible To the eare in a noise To the eye in a shew A noise of a mighty Wind. A shew of fiery Tongues The noise serving as a Trumpett to awake the World and give them warning He was come The fiery Tongues as so many Lights to shew them and to lett them see the Day of that their visitation To beginne with the first There came a sound Which very soâ—nd is to shew There came a sound that the Spirit whereof it is the forerunner is no dumbe spirit but vocall And so it is the sound thereof is not onely gone into all lands but hath beene heard Rom. 10 18. in all ages before the flood it sounded in a Iud 14. ENOCH a Prophet and b 2 Pet. 2.5 NOE a Preacher of righteousnesse All the Law long it sounded in them by whom c Chap. 15.21 MOSES was preached every Sabboth day The very beginning of the Gospell was with a sound d Mat. 3.3 Vox clementis and but for this sound S. PAVL knoweth not how we should do e Rom. 10.14 How should they beleeve saith he in Him of whom they have not heard and without a sound there is no hearing But we shall come to this againe in the apparition of the tongues There came a sound and not any sound it will not be amisse A sound Echo-wise to weigh what kind of sound is expressed in the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know what sound an Echo is a sound at the second hand a sound at the rebound Verbum DOMINI venit ad nos The word of the LORD commeth to us there is the first sound To us and ours is but the Echo the reflection of it to you GOD 's first and then ours second For if it come from us directly and not from Him to us first and from us then to you echo-wise it is to be suspected A sound it may be the HOLY GHOST commeth not with it His fererunner it is not for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There came a sound and it was the sound of a wind and this too very fitly For the Wind which is heer the type of the HOLY GHOST of all the creatures A sound of a Wind. doth best expresse it 1. For first of all bodily things it is the least bodily and commeth neerest to the nature of a spirit invisible as it is 2. And secondly quicke and active as the spirit is Of the Wind it is said Vsque adeo agit ut nisi agat non sit so active it is as no stirring the ayre no action no wind even so no operation no spirit So like as both have but one name nay all three but one 1 The wind in the wide world 2 the breath in our bodies 3 and the Spirit in the mysticall Bodie the Church and much adoe we have to distinguish them in many places they be taken so one for an other Now this Wind that came and made this sound is heer described with foure properties 2 It fell sodainly 2 It was mighty or violent 3 It came from heaven 1. It came sodenly 4 It filled that place where they sate that place and no other Of which the two first are ordinarie and like the wind common 1 To be sodaine 2 and to be violent The other two not so but dislike 3 To come from heaven 4 and to keep it selfe within one place and that of no great compasse It fell sodainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth the wind A wind 1 That camâ— soâ—ainly It riseth oftentimes in the middest of a calme giveth no warning but rusheth up of a sodaine and even so doth the SPIRIT For that commeth not by observation neither saith our SAVIOVR a Luke 17.20 you can make no sett rules of it you must waite for it as well when it commeth not as when it comes b Esa. 65.1 Many times it is found of them that seek it not and therefore little account make of it and therefore little deserve it c 1. Sam. 10.10.16.13 Chap. 10.44 Cecidit super eum Spiritus is so common in both the Old and New Testament as we can make no doubt of this Which sheweth it falls sodainly it creeps not serpentis est serpere Commonly motions that come from the Serpent creep upon us but nescit tarda molimina Spiritus Sancti gratia saith AMEROSE d Psal. 147 15. Velociter currit sermo Ejus His Word runneth very swiftly and e Psal. 18.10 His Spirit commeth with the wings of the Wind. And therefore sodaine saith GREGORIE because things if they be not sodaine awake us not affect us not but Repentina valde mutant sodaine things start us and make us looke up And therefore sodaine saith he againe that men may learne not to despise present motions of grace though sodainely rising in them and though they can give no certaine reasoâ— of them but take the Wind while it blâ—weth and the water while the Angell mooveth it as not knowing when it will or whether ever it will blow Againe or stirre any more It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it fell on a sodaine 2. A vehement Wind. It was a mighty or vehement wind The Wind is so and the Spirit is so both in this well sorted together Of the Wind it is a common observation that being nothing els but a puffe of aire the thinnest the poorest and to our seeming of the least force of all creatures yet groweth it to that violence and gathereth such strength as it f Psal. 48.7 rattâ—es togither the great ships of Tharsis as g 1. Reg 19.11 it rents and rives in sunder mountaines and rocks pulls up trees blowes downe huge piles of building hath most strange and wonderfull effects which our eyes have often seene and all this but a little thinne ayre And surely no lesse observable or admirable nay much more have been and are the operations of the SPIRIT Even presently after this this SPIRIT in a few poore weake and simple instruments GOD knoweth waxed so full and forcible as it h 2. Cor 10 4. cast downe strong holds brought into captivity many an exalting thought i 1. Ioh. 5.4 made a conquest of the whole world even then when it was bent fully in mayne opposition against it as it hath sett all men in a maze to consider how so poore a beginning should grow to such might that Wisdome and Learning and Might and Majestie and all have stooped unto it and all was but GOD 's k Luke 11.10 little finger all l 2 Thes. 2 8. the breath of His mouth Verily the Wind was never so vehement as the SPIRIT hath beene and is in His proceeding These two are common with the Wind and for these
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
might love him Ioh. 〈…〉 because like us He tooke our nature on Him New-yeares day knowing no sinne He was made sinne for us sealed the bond with the first dropps of His blood wherewith the debt of our sinne light upon Him Candle-masse day He was presented in the Temple Luk 〈…〉 offered as a live oblation for us that so the obedience of His whole life might be ours Good-friday made a slaine sacrifice on the Crosse that we might be redeemed by the benefit of His death Easter-day 〈…〉 opened us the gate of life as the first fruits of them that rise againe ascension-Ascension-day opened us the gate of heaven thither as our fore-runner entered to prepare a place for us And this day seales up all by giving us seisin of all he hath done for us by His Spirit sent downe upon earth And after all this come ye in with If ye love me Shall we not out with Si strike out If and make the condition absolute Shall we not to Saint Paul's If 〈…〉 If any man love not the LORD Iesus let Him be Anathema Maranatha All say Let him be so If we love them that love us what singular thing doe we 〈…〉 since the very Publicans doe the like That if our love be but as the Publican's there would be no If made of it for He loved us And not because we loved Him but He love us first Et nulla majora ad amorem provocatio quà m praevenire amando Nimis enim durus est qui amorem etsi nolebat impendere noliâ— rependere No more kindly attractive of love then in loving to prevent For too hard metall is he of that though he like not to love first will not requite it and love againe either first or second 1. Ioh. 3.1 Ioh. 15.13 Specially since His love was not little but such as S. Iohn makes an Ecce quantam charitatem of see how great love How great So as none greater For greater love hath no man then this to give his life for his friends No man greater but he For His was beyond To give his life is but to die any sort of death But morte crucis to die as he died that is more And for such as were his friends is much But cum inimici essemus Rom. 5.10 is a great deale more And yet is it If Put it to the Prophet's question Esai 5.4 quid debuit facere And add to it if ye will quid debuit pati What should He have done and what suffered If He did it not if He suffered not make an If of His love but if He did both out with it But the Publican will be the Publican and the world the world their love is mercenarie sale ware si nihil attuleris no profit no love To take away that If even thither he will follow us and applie himselfe to that And if we will make port-sale of our love and let it goe by who gives more He will out bid all All by the last word In aeternum For whatsoever we may have heere if it were a kingdome it is not for ever But this Comforter that shall abide with us is but a pledge of that blisse and kingdome of His wherein we shall a bide with Him aeternally Let any offer more for our love and carry it Verily Bonum si non amatur non cognoscitur said the Heathen But more true of CHRIST If we love Him not we know Him not If we did but know what He is in Himselfe what to us what He hath already done what He is redie to doe for us still we would take it evill a case should be put and yeild to it without more adoe Why so we doe take it evill an if is made yeild to it we love Him all Yet great reason there was we shall see CHRIST should so putt it being to inferr the second For at that there wil be some sticking which would not be if we were not defective in this former of love If our love were not light His commaundements would not be heavie If love were as it should be nothing is heavy to it Amor erubescit nomen difficultatis Love endures not the name of difficultie but shames to confesse any thing too hard for it De internis affirmare tutum saith the Heathen It is safe affirming of any thing within us where no man can convince us for none is privy to it but our selves How many shall we heare say I have ever affected wished you well borne you good will and never a word true Forasmuch then as there be two loves saith Saint Iohn one in word and tongue 1. Ioh. 4. â—0 and that is feigned and another in deed and truth and that is right and that CHRIST conditioneth not If ye say ye love me but if ye love me indeed We must come to Saint Iame's assay Ostende mihi shew me thy faith Iam. â— 18 and as well shew me thy love by some ostensive signe So did CHRIST to us 1. Ioh. 3.1 Ecce quantum charitatem ostendit Behold how great love not He verbally protested but really shewed and so they to doe the like to shew it Why thus they shew it He is going away and they be very sadd for it which sheweth they love Him and would keepe Him still But that may be a signe they love themselves in that they are to have some good by His stay with them 2. Their keeping His commaundements That may deceive you But will you have a signe infallible Take this His commaundements His word He that keeps it loves Him true in the affirmative He that keeps it not loves Him not true in the negative This then is the second condition If ye love me not keepe me still but Keepe My commaundements Let your heart be troubled not if yee keepe not me but if you keepe not them Not if not me me that is my flesh but not me me that is my word whereof the Commandements are an abstract The word is the better part of me better then my flesh strive to keep that be troubled for not keeping that and then your love is past If true indeed And is this the other part of the condition This somewhat troubleth us for who can doe this keepe the commaundements as good condition with us to flie or 〈◊〉 on the Sea We are even as well able to doe the one as the other So upon the matter all this promise falls out to prove nothing the Condition cannot be kept and so the Covenant void No Holy Ghost or Comforter to be hoped for or had we are but deluded Deluded GOD forbid CHRIST loves us too well to delude us He will never doe it A melius inquirendum would be had to looke a little better into it and not so lightly lose our interest in such a gift as the Holy Ghost It stands us so in hand to get the condition made good
which is His most intrinsecally That was this very day and no better opportunitie no fiter time to receive the Spirit then the Day of the Spirit the Day of CHRIST 's sending and of His comming When shall He be sent or come if then He doe not But keeping the time and observing the manner we trust in His promise and call upon Him that so He will send Him and upon the Holy Ghost that so He will come And as we be his Paracleti his guests so He wil be ours dwelling with us with his assistance and being in us by his graces to life eternall Which Almighty GOD graunt c. A SERMON Preached before the KING'S MAIESTIE AT VVHITE-HALL on the XXXI of May A. D. MDCXII being WHIT-SVNDAY ACTS CHAP. XIX VER I. II.III And it came to passe c that PAVL came to EPHESVS and found there certaine Disciples And sayd unto them Have ye received the HOLY GHOST since ye beleeved And they sayd unto him we have not so much as heard whither there be a HOLY GHOST And He sayd unto them Vnto what were ye then baptized and they sayd Vnto IOHN's baptisme HEer is a question Have ye received the Holy Ghost And heer is an answer to it Nay not so much as heard whither any Holy Ghost or no. There is no fitter time to aske and resolve this question of His receiving then this day the day He was received visibly nor to amend this answer Not whither any or no then this day on which He declared himselfe to the world when it was both heard and seene Acts 2 33. The part Narraâ—ive that there was a Holy Ghost The Narrative is thus briefly S. PAVL came to Ephesus and there he found certaine Disciples At the first meeting the very first question he askes The first Question is Sâ—recâ—â—â—sits Whither they had received the Holy Ghost Marke it well It is the first point he thinks meet to be enquired of or to enforme himselfe concerning The Apostle no doubt hoped for an answer affirmative from them The answer That they had received Him Their's is a strange negative That not onely they had not received Him Sed neque But were so farre from that as they had not so much as heard whither there were any to receive whither there were any at all Whom they should have received Him they had not heard of This was a great rudenesse And yet Disciples they were and Disciples that had beleeved and beleeved a good while since And they were twelve it is said at the seventh verse that is a full Iurie and yet put the Holy Ghost upon their Verdict that they returne is an Ignoramus The Apostle little looked for such rudenesse at Ephesus The second question the most eivill place of all Asia This answer almost posed him yet he gives not them over Nay He must not leave them thus Whither one or no This answer of force begetts another question to finde where the error was Disciples they were and therefore baptized baptized and yet had not heard of the Holy Ghost He muses how or into what they had beene baptized and askes them that They tell him into Iohn's baptisme The answer and further they had not gone Of Iohn's Baptisme I will not now stand to enlarge This is certaine a Baptisme it was wherein it seemes there was no mention nor no hearing of the Holy Ghost Now by this time their rudenesse that seemed strange at the first is not now strange The error when the reason of it is knowne And it might seeme in some sort of excuse them in that they were but at Iohn's Baptisme and so it did But yet to accuse them withall that they were but at Iohn's Baptisme for it was now more then twentie yeares since Iohn was dead that all this while they were no further that as He saith to the Hebrewes considering the time whereas they might have beene Teachers Heb. 5 1â— they had need to be catechised in the very rudiments of Religion Yet * Matt. 12.20 quencheth he not this flax though it did but smoke beares with them The rectifying rates them not but teacheth them first that as Iohn was to Christ so was Iohn's baptisme to Christ's baptisme in manner of a Parate viam or introduction in venturam to one that was to come and they no otherwise to conceive of it It was Apollo's case in the Chapter before verse 25. Hâ— knew not but Iohn's baptisme neither at the first And these it may well be were his Disciples But as Aquila there taught him So doth the Apostle these heere â—he way of truth more exactly And so being taught they were baptized with a baptisme where they both heard of Verse 5.6 and received the Holy Ghost Thus doth end the Narrative part And therein The Apostle's patience 2. Tim. 4.2 He gives us an example in Himselfe of his owne rule to Timothee If we meet with such as these at Ephesus raw and evill catechised Christians that we grow not abrupt but exercise our office in all long suffering and doctrine not in doctrine alone but in long suffering and doctrine For without suffering and suffering long otherwhiles all our doctrine will doe but little good Out of all this we gather these points First the necessitie of receiving the Holy Ghost in that it is his first care his first question he ask's The part dispositive Of the other Persons in the God-head it is enough we heare of them and beleeve in them Of the Holy Ghost it is not so To heare of Him or beleeve in Him will not serve but we are to receive Him too To know not only Quòd sit that He is but to certifie our selves Quòd insit that He is in us For He shall remaine with you and shall be in you it is CHRIST Ioh. 14.17 But then receive we cannot unlesse first we heare heare that there is one to receive or ever we receive Him First notice of His being and then sense of His receiving And indeed the hearing of Him is a way to His receiving For though not everie one that heares receives yet none receives but he heares first So That ground must first be layd And to lay that ground no better way then the Apostle heere directs us to by his second question gett us to our Baptisme Aske Into what we were baptized There we shall not faile but resolve our selves that one there is receive him after as we may The right order Now but that the Apostle had a better conâ—eit of these heere then there was cause and so erred of charitie supposing these Disciples better Scholar's then they were he would have begunne with the latter and first asked them If ever they had heard of Him And then after if they had received Him For that is first in nature An sit then An insit There then let us beginne I am sorrie and
ashamed that we shall need deale with An sit Yet I know not how as these dayes of ours grow from evill to worse and from worse to worst of all it is no more then needs Not that I doubt of any such who as these heere at Ephesus have not heard of the Holy Ghost For no doubt long yer this Rom 10.18 His sound is gone out into all lands but rather such other as Saint PAVL found at Ephesus too I can call them no better then he doth Beasts in the shape of men 1. Cor. 13.30 That have heard and yet take to themselves a Christian libertie they call it and that forsooth humbly simply and modestly but indeed an unchristian licentiousnesse proudly leudly and malapertly to call in question what they list and to make Quaere's of that which the Christian world hath long since resolved and ever since beleeved concerning GOD CHRIST and the Blessed Spirit no lâ—sse matters The Division So then to these two parts we reduce all 1 The Hearing of Him first Then 2 the receiving of Him 1. The Hearing and therein 1 Where we shall heare of Him and 2 What we shall heare of Him 1 Where we shall heare of Him At our Baptisme 2 And What we shall heare of Him there That one there is at least and I trust somewhat els besides 2. Then the Receiving of Him And in it three points 1. First that this question must be answered too and so we bound to receive him And that either affirmative or negativè We have or we have not 2. Then Have we received Him How to know if we have 3. Have we not received Him How to procure if we have not In the former of Hearing is matter of faith In the latter of Receiving matter of morall duty Both meet to be intreated of at all times but at no time so fit and so proper as at this Feast I. The hearing THere is no receiving of Him that is not Therefore no talke of receiving no place for the first question Have ye received till the latter be first resolved Is there one to receive For resolution whereof He might have sent them to the very beginning of Genesis where they should have heard the Spirit of GOD moved on the face of the waters Gen. â— 2 Or to the Law where the same Spirit came downe upon the seventie Elders Num. 11.26 Psal. 104.30 Or to the Psalmes where they should have heard David say of Him Emitâ—e Spiritum creabuntur Send forth thy Spirit and all shall be made And Stiritum Sanctum ne aufer aâ— Take not thy Holy Spirit from me Or to the Prophets Psal. 51.11 Esay 61.1 The Prophet Esay CHRIST 's first Text Luk. 4. The Spirit of GOD it upon me The Prophet Ioël Saint Peter's Text this day I will powre My Spirit upon all flesh Ioel. 1.28 Or if ever they had heard of our SAVIOVR CHRIST Saint Paul might have sent them Luk. 1.35 Luk. 3.22 to his Conception Where they should have heard the Angel say Spiritus Sanctus superveniet in te to the Blessed Virgin To Christ's Baptisme where He came upon Christ in a visible shape To his promise so * Ioh. 14.26.15.26.16.7 often iterate of Sending them the Holy Ghost To his Caveat Not to sinne against the a Matt. 12.31.32 Holy Ghost in any wise it was a high and heynous offense it could not be remitted Or if they had heard of the Apostles Of b Ioh. 20 22. Christ's breathing on them and willing them to receive the Holy Ghost Or but of this day and in what sort c Act. 2.3 He was visibly sent downe like fierie tongues upon each of them Or of their solemne meeting and Councell at Ierusalem and Decrees there the tenor whereof was d Act 15.28 It seemed good to the Holy Ghost and us Or but of the strange end that hapned to Ananias they could not choose but have heard his offense told him by Saint Peter He had lyed to the HOLY GHOST and straight upon it he had lyed not to man Act. 5.3.4 but to GOD directly All this he might yet this he did not but takes a plaine course sends them to their baptisme 2. At Baptisme 1 That one there is still supposing it to be CHRIST'S Baptisme they were baptized with the onely true Baptisme And seeing the Apostle upon good advise tooke that for the best way we cannot follow a better direction and so let us take it We meane not I trust to renounce our Baptisme By it we are that we are And at it we shall not fayle but heare There is a Holy Ghost Expresse mention of Him is directly given in charge in the set forme of Baptisme praescribed by our SAVIOVR That All should be as we all are baptized in the name of the Father Matt 28 19. the Sonne and the Holy Ghost Yea I add further He could not better referre them then to Baptisme For a speciall praerogative hath the Holy Ghost in our Baptisme above the other two Persons That Laver is His Laver properly where Tit. 3.5 we are not onely to be baptized into Him as into the other two but also even to be baptized with Him which is proper to Him alone For besides the Water we are there Ioh. 3.5 to be borne anew of the Holy Ghost also els is there no entring for us into the kingdome of GOD. This for Baptisme But let me also tell you a saying It is Saint Basil's and well worth your remembring He beginneth with In hoc baptizamur 2. Cont Fonom l. 2. De Spirit Sanct. and proceedeth three degrees further all rising from thence naturally they be but the traine of Baptisme 1. First Et quomodo baptizamur ita credimus As we are baptized so we beleeve As is our baptisme so is our beliefe And our beliefe is there at our baptisme repeated from point to point A point whereof is I beleeve in the Holy Ghost And we desire to be baptized in that faith There He is now againe at our baptisme Yea before we come so farre even at Christ's conceiving there we heare of Him first Who was conceived by the Holy Ghost So three severall times we there heare of Him 1 Which was conceived by the Holy Ghost 2 I beleeve in the Holy Ghost and 3 In the name of the Holy Ghost At our Baptisme all three 1. Cor. 13.1 And in the mouth of three witnesses is every point sufficiently established 2. Saint Basil proceeds Et quomodo credimus it a glorificamus As from Baptisme to Beliefe So from believing to giving glorie And there he flatly avoweth which all the Christian world knew to be true nor was there ever Heretique found so bold as to denie it That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it that is the use of saying Glorie be to the Father the Sonne and the Holy
of the 〈◊〉 If any be sâ—irring if any be to be found there it is No place on earth which the Holy Spirit more frequenteth hath duer commerce with then the Holy 〈◊〉 where Exod. 19.24 the remembrance of His name is putt for thither He will come to us and blesse us with His blessing â— Prayer Psal. 119 1â—â— Zac. 12 1â— Being there it is but an easie lesson yet David thinks meet to teach it us by his 〈…〉 et Spiritum attraxi To open our mouth and draw it in And that â—pening 〈◊〉 by pâ—â—yer Zâ—eâ—arâ—e calleth it Spiritum precam the Spirit that 〈…〉 or attraction of it whereby we expresse our desire to draw Him in Which very attraction or desire hath a promise by the mouth of our Saviour 〈…〉 Himselfe Luke 11.13 that His Heavenly Father will give the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that will 〈◊〉 petition sâ—eke and fire â—pen their mâ—uth and pray for it 2 The Word Then secondly looke how the Breath and the Voice in â—aturalibus go together 〈◊〉 so do the Spirit and the Word in the practice of Religion The a 〈…〉 Holy Ghost is CHRIST 's Spirit and b Ioh. 1.14 CHRIST is the Word And of that Word the word c 1 Pet. 1. â—5 that is preached to us is an abstract There must then needs be a neernesse and alliance between the one and the other And indeed but by our default The Word and the Spirit saith Esay shall never faile or ever part but one be received when the other is Esa. 59.21 We have a plaine example of it this day in S. Peter's auditorie Acts II. and another in Câ—râ—â—linâ— and his familie Acts X even in the sermon-time the Holy Ghost fell upon them and they so received Him Yea we man see it by this that in the hearing of the word where He is not received and yet He maketh proffers and worketh somewhat onward Vpon Faelix tooke him with a shaking and further would have gone but that he put it over to a convenient time Acts 26.28 which conâ—enient time never came And upon Agrippa likewise somwhat it did move him and more it would but that he was content to be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 his religion by a little as it were upon a knive's point and was afraid to be a Christian 〈…〉 too much a Christian. That 〈…〉 effect that with the word the Spirit is not received as it 〈…〉 gotten thâ—n it is lost We should find this effect 〈…〉 we could gett on a little out of the noyse about us and withdraw our selves some whither where we might be by our selves That when we have heaâ—d 〈…〉 He would speake in us 〈…〉 When 〈…〉 we might 〈◊〉 the other behind us Haec est vi◠〈…〉 〈…〉 there heare 〈…〉 Vpon which 〈…〉 grounded the 〈…〉 spirits which 〈…〉 by the Antients to 〈…〉 or meditation the 〈…〉 it is that 〈…〉 for want of this goe out againe streight for as fast as it is 〈…〉 againe 〈◊〉 fast as the 〈…〉 â—owne it is picked up 〈…〉 and so our receiving is in vaine the word and the Spirit are 〈…〉 would keep together 〈…〉 the word and the Spirit so the flesh and the Spirit go together 3. The Sacrament Not 〈…〉 this flesh the flesh that was conceived by the Holy Ghost this is never 〈…〉 Holy Ghost by whom it was conceived so that receive one and receive 〈…〉 with this bloud there runneth still an arterie with plentie of Spirit in it 〈…〉 that we eate there escam spiritualem a spirituall meat 1. Cor. 10.3.12.13 and that in that 〈…〉 made drinke of the Spirit There is not onely impositio manuum but after 〈…〉 mâ—nus pâ—tting on of the hands but putting it into oâ—â— hands Imâ—ositio 〈…〉 putting on of hands in Accepit panem calicem â—nd positio in â—anus 〈…〉 it into our hands in Accipite edite bibite And so we in case to receive 〈…〉 bloâ—d Spirit and all if our selves be not in fault 〈…〉 if we will invite the Spirit indeed and if each of these by it selfe in 〈◊〉 be thus effectuall to procure it put them all and bind them all together All together jointly 〈…〉 take to you words Hose's words words of earnest iâ—vocation Hos. 14.7 Sâ—scipiâ—e 〈◊〉 bum receive or take to you the word S. Iame's word grafted into you by 〈…〉 of preaching Accipite corpus accipite sanguinem Iam. 1.21 take the holy 〈◊〉 of His body and bloud and the same the holy arteries of His blessed Spirit Take â—ll these in one the attractive of Prayer the word which is Spirit and life the 〈◊〉 of life and the Cup of salvation and is there not great hope we shall answer 〈◊〉 Paul's question as he would have it answered affirmativè Have ye received Yes 〈◊〉 have received Him Yes sure Then if ever thus if by any way For on earth 〈…〉 is no surer way then to joine all these and He so to be received if at all 〈◊〉 we began with hearing outward and we end with receiving inward We 〈…〉 one Sacrament Baptisme we end with the other the Eucharist We began 〈◊〉 that where we heard of Him and we end with this other where we may and shall I trust receive Him And Almightie GOD grant we so may receive Him at this good time as in his good time we may be received by Him thither whence He this day came of purpose to bring us even to the Holy places made without hands which is his heavenly kingdome with GOD the Father who prepared it and GOD the Sonne who purchased it for us To whom three Persons c A SERMON Pâ—â—ached before the KING'S MAIESTIE AT VVHITE-HALL on the XXIII of May A.D. MDCXIII being WHIT-SVNDAY EPâ—ES CHAP. IIII. VER XXX Nolite contristari c. And greeve not or be not willing to greeve the HOLY SPIRIT of GOD by whom ye are sealed unto the Day of Redemption THIS Request or Counseile or Caution or Praecept or what ye will call it of the Apostle's is sure very reasonable The Holy Ghost by whom we are sealed to the Day of Redemption that we would not greeve Him Not the Holy Ghost He is the Spirit of the Great and High GOD And so for His Dignitie 's sake Not Him againe as by whose meanes we have our signature against the great Day of Redemption And so even for his benefit's sake These two 1 For His Greatnesse or 2 for His Goodnesse Grâ—atnesse in Himselfe Goodnesse to us For either of these or for both of 〈◊〉 we would be so respective of Him as Not to greâ—ve Him 〈…〉 Him He might well and as one would thinke should rather have 〈…〉 all câ—â—se of joy and câ—â—tentment It had beene but reason so Now that 〈…〉 more onely 〈◊〉 that we would not minister unto Him any cause of 〈…〉 And what could He say
〈◊〉 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.
〈…〉 sealed by the HOLY GHOST Let them possesse 〈◊〉 And by this ye see 〈◊〉 gâ—eat â—â—aâ—ter both personall and reall depend upon this sâ—ale 〈…〉 us not to misse it What reckoning we now make of it how 〈…〉 The day will come if we had the whole world to give we would to be 〈…〉 this seale upon us 4. By whom yee â—re sealed 〈…〉 makes up all and without which nothing is authenticall is in the 〈…〉 â—â—posing of the Holy Ghost We are therefore of necessitie to passe His 〈◊〉 also that so all the Trinitie may co-operate and every Person have a hand 〈◊〉 woâ—ke of our Salvation I remember I have told you heertofore 〈…〉 without the Holy Ghost is as a deed without a seale as a Testatâ—r without an Exequutor It is so For all he hath done Redemption or no redeâ—ptiâ—n goeth by this seale all that CHRIST hath wrought for us by that the Holâ— Spirit doth worke in us And the Apostle as he saith heer He the partie by whom ye are sealed to the day of redemption So he might have added and without whom ye are left blanck for the day of destruction For by and from Him we have it and by and from any other we have it not And if it be not to be had from any other We may well thinke it excludeth our selves and our owne spirit There were I wote well in the heathen and may be in the Christian other good morall vertues But they will not serve to seale us against the dayâ—â—â—eer specified One may have them all and be never the neerer at the day of redempâ—iâ—n That which is then to stand us in stead let us not deceive our selves we spinne it not out of our selves as the Spider doth her webb It is of the nature of an aspiration or of an impression It is from without as breathing and as sealing is And it is the breath of this Spirit the Spirit of GOD and the print of His seale must doe this From without it commeth from the Spirit of GOD not our owne spirit That we phansie not we may have it some other way from our owne selves It is He that hath made us and not we our selves GOD the Father It is He that hath redeemed us and not we our selves GOD the SONNE and it is He that hath sealed us and not we our selves GOD the Holy Ghost That the whole glorie may redound to the blessed Trinitie and he that rejoyceth may rejoyce in the Lord. Then to end this point 1. There is a day in comming 2. A day of redemption to some it is and may prove so to us 3. To us it may if we be found sealed 4. Found sealed we cannot be but by the HOLY GHOST 's meanes we must be beholden to Him He keepes the seale He setts it to 5. To Him we shall be beholden and He will sett it to If we grieve Him not Why then this brings us directly to the duety Nolite contristari Grieve Him not II. The duty 1. Grieve not This Partiâ—â— whose favour may thus much stead us and that against a time we shall â—n much stooâ— in need of it what can we say or doe worthy of Him We no dâ—ubt will risâ— sâ—â—eight in our magnificall loftie style and say What Why worke Him all 〈◊〉 and jâ—â—ilee and all too little Sure it were so to be wished But heare you Into 〈◊〉 I would saith the Apostle we would but doe thus much for Him 〈◊〉 grieve Hiâ— Even at in â—nother place touching GOD 's Name we in our â—ising veine would sâ—y GOD 's Name What but glorifie it make it famous 〈◊〉 every where Ye sâ—y well saith He In the meane time I would His Name 〈◊〉 â—ot be evill spâ—ken â—f by 〈◊〉 meanes â— Tim. â— â— Let your latificat and glorificat alone and 〈…〉 Nolite contristari The Apostle pleads but for that that will content Him 〈…〉 He might no◠〈◊〉 that â—ill the other come 〈…〉 I trust he shall not faile of Non contristari We will never stand with 〈◊〉 this It is but a small matter this but even rationabile absequium Rom. 12.1 a 〈…〉 modestie rather a courtesie then a duty Not to grieve 〈…〉 grieve 1 Not any man Pro. 3 29· Why reason would saith Salomon we should not greeve any of 〈…〉 seeing they dwell by us and doe us no hurt But as I said not the 〈…〉 there be any wisedome nor the Good if there be either grace or good nature 〈◊〉 〈◊〉 â—owsoever we deale with men heere high or low 2 Not GOD. Es. 7.13 good or otherwise in 〈…〉 heed of offering it to GOD. Why saith Esay Is it not enough for 〈…〉 men but will ye greeve my Gold also Provoke we Him saith the Apostle 〈…〉 â—tronger then He As if he should say That were extreme folly 〈…〉 one stepp further I say and CHRIST saith as much If God 3 Not the Spirit of GOD. yet not the 〈◊〉 â—pirit of God though not that Person Sinnes and greevances against the other 〈…〉 and shall Sinne against Him shall never be forgiven Greeve not Him then Matt. 12.32 〈◊〉 hand 〈◊〉 I aske Can we greeve the Spirit of God that is God Can He be greeved 1 Whether we can greeve 〈◊〉 they be two Quaestions 1 Can we and 2 Can He I should answer somewhâ—â—â—â—â—angely but truly to say We can and He cannot For we may on our 〈◊〉 greeve that is do what in us lyeth to greeve Him And with Him the endâ—vâ—â—r is all and to doe what we can habetur profacto though the effect follow not 〈◊〉 we can So badly demeane our selves as if it were possible by any meanes in 〈◊〉 world that griefe could be made to fall into the divine Essence let Him looke 〈◊〉 we would doe that should provoke it in Him that should even draw it from 〈◊〉 Let Him thanke the high super-eminent perfection of His nature that is not able of it If it were or any way could be we would put Him to it â—ow Matt. 5 28. I finde in the Gospell from our SAVIOVR 's owne mouth He that looketh 〈…〉 an with lust after her hath on his part committed adulterie with her the 〈…〉 in the meane while remaining chast as never once thinking of any such matâ—â—â— Then if the one Partie may be an adulterer and the other as I may say not â—â—â—tured why not in like sort one greeve and yet the other not greeved Alwaies â—â—use we may make of it ad exaggerandam peccati malitiam to aggravate some 〈◊〉 and shew the heynousnesse of some sinners that doe on their part all they 〈◊〉 to do it and that is all one as if they did it This is * Centra Marcion l 2. Tertullian 〈◊〉 GOD forbid it should lie in the power of flesh to worke any griefe in God How to understand this phrase 〈◊〉 that we should once admit this conceipt the
this of Christ of all other it is most pregnantly verified That the highest up-going higher then Sion or Sinai tarr That the most glorious Triumph that ever was When the Principalities and Powers that had carried not Israël but mankind all mankind into Captivitie they as Captives were led before His Chariot attended as it is in the next verse before Ver. 17. with twenty thousands of Angells What time also the gifts and graces of the Holy Ghost were shedd forth plenteously upon men which was this very day and GOD not by a wooden Arke but by His owne Spirit came to dwell among them And in this sense the true propheticall meaning of it doth the Apostle deliver it to us and we to you That GOD which ever and at all times doth then and at that time did most specially shew the valour of His victorie and the bounty of His triumph when He went upon high c. To put that in other order which is it selfe well ordered already The Division were but to confound it The order as it stands is very exact 1 Christ's ascending first â— Then the Manner 3 And last the end of it â— The Ascending in these Thou art gone up c. â— The Manner is triumph-wise and that two wayes 1 Leading His Captives before Him â— Scattering His gifts about Him 3 And then thirdly all to the end that GOD by His SPIRIT the true Arke of His Presence indeed might rest with us for ever Or you may if you please of these foure make two moities and give the two former to Christ's ascending the two later to the Holy Ghost's descenâ—ing in dona dedit hominibus the peculiar of this Day I. Christ's ascending The motion THou art gone up a Motion and on high a Place Christ in His ascendent goiâ—g up Christ on high is a good sight A better sight to see Him so tanquam aquila in nubibus then tanquam vermis in pulvere an Eagle in the clowds then a worme in the dust Act. 1.9 as a great while we did To see a clowd to receive Him then a grave-stone to cover Him Better leading Captivitie then himselfe led captive Better receiving gifts for men then receiving wrong from them Yet it is strange Saint Paul Ephes. 4. commenting upon this verse whereto we shall often have recourse as we are looking at His going up on high 1. From whâ—nce pulls us back and tells us of His being heere downe below Ephes. 4.9 In that He ascended what is it saith He but that he descendâ—d first A note out of season one would thinke But he best knew what was proper and pertinent and that is that CHRIST 's going up is ascensus pest descensum And this as it is for His glorie For when one hath been downe then to get up is twise to get up Farr more for his glorie then if he never had been downe And the lower he hath been downe the more glorious is his getting up Bis viâ—cit qui victus vincit Being overcome to overcome is twise to overcome For so he overcomes his overcomers and that is a double victorie As for His glorie so for our good For His being above before He was below is nothing to us But being below first and then that He went up that is it we hold by As the Sonne of GOD He came downe As the Sonne of man He went up If as the Sonne of man there is hope that the Sonnes of men may do the like But alwaies remember there must be a descent before Ascendit Angelus factus est diabolus Why He never descended first and therefore is now in the bottome of hell But He that first descended and ascended after is now in the topp of heaven To reach us this high top must have a deepe root He that is thus high now was once low enough We to be as He was before we be as He is Descending by humilitie con-descending by charitie For he that so descendeth with Him He it is and none other that shall ascend up after Him This is Saint Paul upon Ascendisti His Motâ—on The place whither On hâ—gh 2. King 2.16 Now will you heare him upon in altum on high the pitch of his motion On high is somewhat a doubtfull terme if it be but to some high mountaine as they thought of Elias it is on high that How high then The Apostle takes the true altitude for us Neither to Sion nor to Sinai set one upon the other and Pelton upon Ossa too it is higher yet So high saith Saint Luke till a clowd came and tooke him out of their sight Luc. 1.9 Ephes. 4.10 And what became of Him then That the Apostle supplies He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aloft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all thâ— heavens even the very highest of them Keeping just correspondence between his high and his low That was ad ima terrae to the lowest parts of the earth then which none lower none beneath them This was all summa â—oeli the highest top of the heavens then which none higher none above them So Exurgâ—t Deuâ— the first verse is not enough that was but from the lower parts of the earth â—o the upper parts of it Ascendat in altum Let him goe up on high Set up thy selfe LORD above the heavens Psal. 57.5 there is His right place And so now He is where He should be This for in altum But we must not stand taking altitudes This is but the gaze of the Ascension The Angels blamed the Apostles Act. 1.11 that blame will fall upon us if we make but a gaze of it What is there in it hominibus for us men First is he gone upon high We may be sure then all is done and dispatched heer below He would not hence re infectâ till his errand were done He came for All is dispatched for looke to the Text He went not up till the battell fought and tâ—e victorie go ten For the next point is Captivitie is led captive So Ioh. 19.30 Luke 13.32 no more for 〈◊〉 heer to do Consummatum est And after it was consummatum est for us no reason but it should be consummatus sum with Him also But though all be done heer all is not there there above whither He is gone There is somewhat still to be done for us We have our cause there to be handled and to be handled against a false and slanderous adversarie so Iob found him Iob 1.10.2.5 1. Ioh. 2.1 By means of His being there on high Habemus Advocatum saith S. Iohn we have an Advocate will see it take no harme And what were such a one worth in place where But as our case is for the most part we rather stand in need of a good High-Priest to make intercession then of a ready Advocate to put in a plea for us And He is there
Why now Heer it is These the very adopting words by them the act of adoption actually executed This the very Feast of Adoption A feast therfore to be held in high accompt with us as high as we hold this to be the adopted children of GOD. In whom I am well pleased But we must remember not onely what we are but In quo all this to whom we owe it all that is to CHRIST the true naturall Sonne In Him it is and out of Him it proceeds to come to us In whâ—m more then witâ— whoÌ„ The Fathers do ponder this In quo to good purpose that it is not Qui placet Who pleases me well or which is all one With whom I am well pleased yet so He might have said but In whom And that is more then both Who pleases me or With whom I am pleasâ—d goeth no further then himselfe His owne person But In whom that is for whose sake with others To whom I beare such favour as not onely himsâ—lfe pleaseth me but in Him and for Him others please me also Who or with whom His nature In whom His end Againe If it had been Qui it had shewed but what by nature He is But this In quo sheweth to what end He was sent to be the In quo to bring all this about Even that in Him the Sonne beloved and well pleasing we that neither were sonnes but servants and those but bad ones neither Nor beloved but full unlovely and in whom no pleasure at all displeasure rather that in Him we might be received to grace and made by adoption what He himselfe is The In quo what we are in Him we shall best conceive by the sine quo what we are without Him In whom best sâ—en by withâ—â—t whâ—m Iod 1.18 â— Sam. 1â— 14· Mat. 25.30 For sine quâ— but that He with the People none of all these had come to them Heaven shutâ— still no Dâ—ve seene No Tu es Filius ever heard we had rotted away in our sinns without baptisme the â—vill spirit had seised on us in stead of the Holy Ghost No Sonnes but cast out with the evill servant into utter darknesse But In quâ— GOD so highly well pleased with Him as at the very contemplation of Him but turning to Him and beholding Him He layes downe all His displeasure Psal. 84.9 and is pleased to accept us and our poore and weake obedience and further to be so pleâ—sed with it as even to reward it also In quo complacitum est Complacitum est and heer Baptisme leaves us and would GOD A turning from â—aptisme to â—he Eucâ—arist there we might hold us and it might never be but complacitum est But when we fall into sinne speciall some kind of sinne we put it in hazard for He is not He cannot then be well pleased with us How then His favour we may not finally lose and to baptisme we may not come againe To keep this Text in life Complacitum est It hath please◠〈◊〉 Holy Ghost as he applyed CHRIST 's blood to us in baptisme one way so out of it to applie it to us another way as it were in supplement of baptisme In one verse they be both sett downe by the Apostle 1 In uno Spiritu baptizati 1. Cor. 12.13 2 in uno Spiritu-potati And whom He receiveth so â—o His table to eate and to drinke with Hiâ— and every one that is well prepared He so receiveth with them He is well pleased againe certainely On this day of the Spirit every benefit of the Spirit is sett forth and offered us and we shall please Him well in making benefitt of all Specially of this the onely meanes to renew His complacencie and to restore us thither where our baptisme left us The same voiâ—â— the 〈◊〉 fâ—r uâ— alâ— Mat 17 I end onely this This Voice it came once more Two severall times it came 1 Once heer at His baptisme 2 and againe after at His transfiguration in the mount Where He was not onely said to be but then and there shewed to be in glorie as the Sonne of GOD indeed His face like the Sun His rayment like the lightening Mat 17. And both of these pertaine to vs likewise the first is spoken of us when by baptisme we are received into Him for the possibilitie and hope we have of it thereby But time will come when this second shall be spoken and verified of us likewise What time He shall change our vile bodies Phil. 3.21 and make them like to His glorious bodie as then it was and as now it is and heaven shall open and He receive both them and us to aeternall blisse where we in Him and He in us shall have a perfect complacencie for ever A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the XIX of May A.D. MDCXVI being WHIT-SVNDAY IOAN CHAP. XX. VER XXII Haec cum dixisset insufflavit dixit eis Accipite SPIRITVM SANCTVM And when He had said that He breathed on them and said unto them Receive the HOLY GHOST EVER as upon this day somewhat we are to speake of the HOLY GHOST and of His comming And this also heere is a comming of the HOLY GHOST And not a comming only but a comming in a Type or forme by the sense to be perceived And so suits well with the comming of this Day For so this Day He came Three such commings there were in all Once did our Saviour receive the HOLY GHOST and twise did He give it Give it on earth in the Text and after from heaven on the day So three in all At CHRIST 's baptisme it came upon Him Luk. 3.22 Acts 2.3 in the shape of a Dove Luk. III. At this Feast it came upon His Apostles in the likenesse of tongues of fire Act. II. And heere now in this comes breath-wise having breath for the Symbolum to represent it The tongues have beene heard speake The Dove hath had his flight And now this third of breath falleth to be treated of It is the middle this of the three That of Baptisme went before it That serves to make Christians This of breath comes after it This serves to make them as I may say Christian-makers such whose ministerie CHRIST would use to make Christians make them and keepe them make them so by baptisme and keepe them so by the power of the keyes heere given them in the next words for the remission of sinnes Verse 21. And as it followes well after that of baptisme So it goes well before the other of tongues For first there must be breath before there be tongues wherewith the speech is to be framed The tongues but fashion the breath into certaine sounds which without breath they cannot and when that failes their office is at an end So first breath then tongues And another reason yet It is said in the VII Chapter Chap. 7.39 the Spirit was
heere received for us it is received that what is given them is given them for us and is given us by them Sever the Office from the men leave the men to GOD to whom they stand or fall let the Ordinance of GOD stand fast This breath though not into them for themselves yet goeth into and through every act of their Office or ministerie and by them conveigheth His Saving grace into us all But lest we grow discontent that some doe receive it and that we all doe not so For this being the Feast of the HOLY GHOST and of receiving it it may grieve eny of us to goe his way and not receive it I will shew it is not so For though as this breath we cannot all and as the fierie Tongues much lesse These are but for some sett persons yet I will shew you a way how to say Accipite Spiritum to all and how all may receive it Matt 26.26 And that is by Accipite corpus meum For Accipite corpus upon the mater is Accipite Spiritum inasmuch as they two never part not possible to sever them one minute Thus when or to whom we say Accipite corpus we may safely say with the same breath Accipite Spiritum and as truely every way For that Bodie is never without this Spirit he that receives the one receives the other He that the bodie together with it the Spirit also And receiving it thus it is to better purpose then heere in the Text it is Better I say for us For in the Text it is received for the good of others whereas heere we shall receive it for our owne good Now whither is the better remission of sinnes to be hable to remitt to others or to have our owne remitted To have our owne no doubt And that is heere to be had To the stablishing of our hearts with grace to the cleansing and quieting our consciences Which spirituall grace we receive in this spirituall food and are made to drinke I will not say of the spirituall Rocke 1. Cor. 10.4 Ioh. 15 5· but of the spirituall Vine that followeth us which Vine is CHRIST To that then let us applie our selves Both are received both are holy both co-operate to the remission of sinnes The bodie Matt. 26. The Spirit heere evidently Mat. 26.28 And there is no better way of celebrating the Feast of the receiving the HOLY GHOST then so to doe with receiving the same body that came of it at his birth and that came from it now at his rising againe And so receiving it He that breathed and He that was breathed both of them vouchsafe to breath into those holy Mysteries a divine power and vertue And make them to us the bread of life and the cup of Salvation GOD the Father also sending His blessing upon them that they may be His blessed meanes of this thrise blessed effect To whom all three Persons c. A SERMON Preached before the KING'S MAIESTIE AT HALYRVD House in Edenburgh on the VIII of Iune A.D. MDCXVII being WHIT-SVNDAY LVKE CHAP. IV. VER XVIII XIX SPIRITVâ— DOMINI super Me c The SPIRIT of the LORD is upon Me because He hath annointed Me that J should preach the Ghospell to the poore He hath sent Me that J should heale the broken-hearted that I should preach deliverance to the captives and recovering of sight to the blind and that J should seâ— aâ— lâ—bertie them that are bruised And that J should preach the acceptable Yeare of the LORD WE Are fallen heer upon Christ's first Sermon preached at Nazareth and upon His very Text. This I have read you was His Text taken out of the Prophet Esai LXI Chapter I. Verse There was no feare Christ would have ranged farr from His matter if He had taken none yet He tooke a Text to teach us thereby to doe the like To keepe us within not to flie out or preach much either without or besides the booke And he tooke his Text for the Day as is plaine by his application ver 21. This day is this Scripture fulfilled in your eares This day this Scripture Our Master's Scripture was for the Day So would ours be 〈…〉 day and for the present occasion For among the Writers it is 〈…〉 that when our Saviour made this Sermon that yeare it was with 〈…〉 the yeare of Iubilee And that therefore he told them It was fulfilled in 〈…〉 they might heare the trumpets sound to it If it were so this Text of 〈…〉 yeare was as apposite as could be chosen That it seemes he turned the booke purposely to finde it Out of it to speake to them of the true Iubilee 〈◊〉 it were so the yeare of Iubilee it was the last that ever they held For befoâ—◠〈◊〉 yeares came about againe they were swept away Temple Sacrifice Iubiâ—â—◠〈◊〉 and all The Iubilees of the Law then failing being come to their periode 〈◊〉 Christ with His with a new Iubilee of the Ghospell the true one as whereof 〈◊〉 of theirs were but shadowes onely which Iubilee of the Gospell was the accepâ—â—â—â— yeare which Esai heer meant Will ye then give me leave now to say of this Text of our Saviour's The Summe This Scriptâ—re suits well with this day is fullfilled in it three waies In the 1 comming of the Spirit 2 the end for which To send to proclaime 3 the matter which to 〈◊〉 â—â—me a Iubilee 4 And a fourth I will add of a present occasion as fitt every way First it is of the comming of the Spirit And this day the Spirit came And the comming of the Spirit in the Text heer upon CHRIST was the cause of the comming of the Spirit this day upon the Apostles From this comming upon him came the comming upon them Super Petrum super Iacobum supâ—r all the rest â—pon them and upon us all from this super Me. All our annointings are but â—â—oppâ— from his annointing All our missions and commissions but quills as we 〈◊〉 out of this Commission heer misit Me. Sicut misit Me Ego mitto vos Ioh. 201. He sent 〈◊〉 As He sent Me I send you By that and by no other Commission did they or 〈◊〉 we or shall ever any come That first and this second the Misit and the Ad. Why came the Spirit on Christ To send Him send Him to what Ad evangelizandum And why came the â—pirit on the Twelve this day but for the very same end And it came therefore for 〈◊〉 purpose in the shape of tongues It is the office of the tongue to be a trumpet 〈◊〉 proclaime It serves for no other end To proclaime what The acceptable yeare of the LORD that is the Iubilee Now 〈◊〉 is the number of the Iubilee which number agreeth well with this Feast the â—east of Pentecost What the one in yeares the other in dayes So that this 〈◊〉 the Iubilee as it were of the yeare or the yearely memorie of the yeare
of Iubilâ—e That the Pentecost of yeares This the Iubilee of dayes These three â—or the Day And may we not add a fourth from the present occasion I take it we may and 〈…〉 unfit neither as peculiar to this very Yeare rather then to any other There 〈◊〉 out lightly but one Iubilee in a mans age 1 And this present yeare is yet the the Iâ—bilee-yeare of Your Majestie 's life and Reigne 2 And this day is the Iubilee-day â—f â—hat yeare 3 And yet further if we take not Iubilee for the time but for the joy 〈◊〉 â—he word Iubilee is taken as for the time of the joy so for the joy of the time And so referre it to the late great Ioy and Iubilee at your Majestie 's receiving hither to Your 〈◊〉 the Countrie where you were brought up which then was fulfilled in our 〈…〉 eares I am sure were filled full with it So that first and last the Text 〈◊〉 â—ith the Day and both suit well with the present occasion 〈…〉 to our SAVIOVR Who standing now with His loynes girt ready â—o go about the errand He came for as the manner is He was first to read His 〈◊〉 This it is the words I have read drawne and ready penned for Him long 〈◊〉 by the Prophet Esai heer who had the honour to be the Register of this and 〈…〉 Iâ—sâ—â—uments touching CHRIST 's Natures Person and Offices And upâ—◠〈…〉 of this He entered in His Office You â—ay plaâ—nly know it imâ—gination thus or first entring on His officâ— by the proclâ—matâ—on folloâ—ing oâ— â—pening the gaole and letting the Prisoners goe free so is ever â—he fashion o◠〈◊〉 to make the joy generall of their comming to their kingdomes to release thoâ—â— that stand commited to graunt free and generall pardons to all 〈◊〉 will sue for them to be at the charge of missilia certaine new pieces of coyne to be cast â—â—road among the people Acâ—ordingly were there this day of the Spirit 's comming by one Sermon of Saint Peter's three thoâ—sand set at libertie that had beene captives before under Satan A largesse of new tâ—â—gues as it were missilia cast downe from heaven A generall pardon proâ—laimed Act. 7.52 even for them that had been the betraiers murderers of the Sonne of GOD if they would come in That it was indeed a right day of Iubilee And this iâ— the Summe of all The Division The parts as they lie are these 1 First of the Spirit 's being on CHRIST 2 Annointing Him 3 Sending Him These three 2. Then whereto He was so annointed and sent to preach the Gospell or glad tydings glad tydings or Gospell both are one and that even to the poore 3 Thirdly whereof the tydings is of an excellent Physitian a Physitian of the heart one that can cure a broken heart 4. Of these hearts 1 How they came broken first and there are three wayes heer set downe 1 By being captives 2 by being in a darke dungeon where their sight was even taken from them 3 By being there in yrons so as they were even bruised with them Three hable I thinke to breake any man's heart alive 2. Then how they came cured And that is by good newes Two proclamations for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaime is twise repeated 1 One conteining a particular remedie of those their three severall maladies 1 Of a partie one with a ransome or redemption for the captives 2 with an engine or toole to knock of their yrons 3 with the keyes of the prison to let them out And this to begin with Then to conclude with a second proclamation that makes up all of a yeare of Iubilee and so of restitution of them to their former forfeited estates by GOD 's accepting them to favour this acceptable time This is the Summe of CHRIST 's Commission heer read And indeed a briefe of His Offices all three 1 In preaching the glad newes of the Gospell of His Prophesie 2 In granting pardon and enlarging prisoners of His Kingdome 3 In proclaiming a Iubilee of His Priesthood for that the peculiar of the Priest's Office So all are in that pertaine to CHRIST And all that to IESVS too Who sheweth Himselfe IESVS in nothing so much as in being the Physitian of a broken contrite heart I. Of the Spirit 's being on Châ—ist WE cannot better begin then with the Blessed Trinitie In the three first wordâ— the three Persons reasonable cleare 1 The Spirit 2 He whose the Spirit Dâ—mini â— He on whom the Spirit super Me. The Spirit that is the Holy Ghost He whose the Spirit GOD the Father He on whom the Spirit our SAVIOVR CHRIST He the super quem heer These three distinct 1 the Spirit from the 2 LORD whose the Spirit is the Spirit that was upon 3 from Him it was upon Yâ—t all three in one joint concurrence to one and the fame worke the Iubilee of the Gospell â—pon Me is CHRIST 's Person But His person onely according to one of His 〈◊〉 His humane The Spirit was not upon Him but as He was man These threâ— 1 To be sent â— to be annâ—inâ—â—d â— to have a sâ—per cum favour of inferioritie all to the Sender Annointer Superior And so indeed for us He became lower than in 〈…〉 not In the similitude of sinfull flesh had a Spirit to annoint Him Rom. 8.3 Phil. 2.7 In formâ 〈◊〉 â—ad a LORD to send Him about the message heere 〈…〉 CHRIST suffer not in His honor we supply that the SPIRIT who 〈…〉 to be Spiritus DOMINI is elsewhere said to be Spiritus CHRISTI 〈…〉 The Spirit of the Father Mat. 10. And the Spirit of the c Gal. 4.6 Sonne a Rom. 8.9 b Matt. 10.20 both Gal. 4. The Spirit that sent Him heere sent by Him elsewhere d Ioh. 15.26 Whom I will send Ioh. 15. This setts Him upright againe As the one shewes Him to be Man so the othâ—r 〈◊〉 GOD. And as GOD He hath no Superior No LORD to owne Him 〈…〉 to annoint Him 〈◊〉 I mistake not a kind of ynckling of thus much is even in the very words 〈…〉 LORD in Esay is plurall and so more persons then one whose the Spirit iâ— and from whom He proceeds And if you would know how many In Esay the wâ—rda be two so not a single proceeding from one but a double from two as 〈◊〉 word is double Saint Basil saith it short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As GOD He sends it as Man He receâ—ves it Vpon Him as Man from Him as GOD. Of Him then as Man three things heere are said the Spirit 1 was upon Him 2. His annointing 2 â—nnointed Him 3 sent Him But it is said the Spirit is upon Me because He hath â—â—â—ointed me So as the annointing is set as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cause why He was upon Him And then that His annointing as the cause is first in nature But it cannot be conceived
〈◊〉 not so much as a drop of this ointment You shall smell them streight that 〈◊〉 â—he Myrrhe Aloes and Cassia will make you glad Psal. 45.8 And you shall even as soon 〈…〉 others Either they want odor Annointed I cannot say but 〈◊〉 with some unctuous stuffe goe to be it oyle that gives a glibnesse to the tongue 〈…〉 and long but no more sent in it then in a drie stick no odors in it at all Father 〈◊〉 they want I say or their odors are not layd in oyle For if in oyle you shall â—ot smell them so for a few set sermons if they be annointed not perfumed or 〈◊〉 for such Divines we have If it be but some sweet water out of a 〈…〉 sent will away soone water-colors or water-odours will not last But if 〈…〉 oyle throughly they will feare them not To them that are stuffed I know all is one they that have their senses about them will soone putt a difference But what If he be annointed then turne him of hardly with no more adoe without 〈◊〉 for any sending at all Nay we see heer onely annointing served not Christ Himselfe He was sent and outwardly sent besides Messias He was in regard of His â—â—â—ointing Shilo He was too in regard of His sending If you love your eyes wash them in the water of Shilo that is by interpretation Sent. Ioh. 9.7 Or to speake in the style of the â—ext as He was CHRIST for His annointing So was He an Apostle for His sending So is He called Heb. 3. the Apostle of our profession Hâ—b 3.1 with plaine reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere the word in the Text. Vnction then is to goe before but not to goe alone Mission is to follow and no â—â—an though never so perunctus eo ipso to stirr nisi qui vocatus erit sicut Aaron Heb. 5 4. Vnlesse 〈◊〉 called as was Aaron unlesse he be sent as CHRIST heer was for feare of Curâ—â—â—ant non mittebam eos in the Prophet Or of How shall they unlesse they be sent Ier 23.21 Rom. 10.15 〈◊〉 the Apostle For his life he know not if neither Aaron nor CHRIST how any might step up without calling sending ordeyning laying on of hands all are one And marke well this that the Holy Ghost came upon Christ alike for both that there is the Holy Ghost no lesse in this sending then in the annointing They very 〈◊〉 it selfe is a grace expressly so called Rom. 12. Ephâ—s 3. and in diverse places els Rom. 1â—â— Ephes. 3. â— Every grace is of the Holy Ghost and goeth ever and is termed by the name of the Holy â—host usually And in this sense the Holy Ghost is given and received in holy Orders 〈◊〉 we doe well avow that we say Receive the Holy Ghost But we have not all when we have both these for shall we so dwell upon annoinâ—â—â—â— and sending as we passe by the super Me the first of all the three and sure not the last to be looked after A plaine note it is but not without use this situation of â—he Spirit that He is super For if He be super we be sub That we be carefull then to preserve Him in his super to keepe him in his due place that is above In signe â—â—â—reof the Dove hovered aloft over CHRIST and came downe upon Him And in siâ—â—e thereof we submitt our heads in annointing to have the oyle powred upon we submit our heads in ordeining to have hands layd upon them So submit we doe in signe that submitt we must That not onely mission but submission is a signe of one truely called to this businesse Somewhat of the Dove there must be â—eede meekenesse humblenesse of minde â—ut lightly you shall find it that those that be neque uncti neque loti neither annointed 〈◊〉 scarse well washed the lesse ointment the worse sending the farther from this submissiâ—e humble mind That above Nay any above Nay they inferior to none That 〈◊〉 and they under Nay under no Spirit no super they Of all Preposiâ—â—â—â—s thâ—y indure not that not Super all aequall all even at least Their spirit not 〈◊〉 to the Spirit of the Prophetts nor of the Apostles neither if they were now 〈◊〉 but beare themselves so high do tam altum spirare as if this Spirit were their 〈◊〉 and their Ghost above the Holy Ghost There may be a sprite in them there is no 〈…〉 upon them that indure no super none above them So now we have all we should Vnction out of Vnxit Mission out of Misit Submission out of super Me. II. The 〈◊〉 wheâ—eto 1 To bring good tydings Forward now Vpon Me. How know we that Because He hath annointed Me Annointed to what end To send Send whereto That followes now Both wheâ—eto and whom to 1 Whereto To bring good tydings 2 Whom to To the poore 1. Whereto If the Spirit send CHRIST He will send Him with the best sending and the best sending is to be sent with a message of good newes the best and the best welcome We all strive to beare them we all love to have them brought The Gospell is nothing els but a message of good tydings And CHRIST as in regard of His sending an Apostle the Arch-Apostle So in regard of that He is sent with an Evangelist the Arch-Evangelist CHRIST is to annoint this is a kind of annointing and no Ointment so precious no Oile so supple no Odor so pleasing as the knowledge of it 2. Cor. 2.16 called therefore by the Apostle Odor vitae the Savour of life unto life in them that receive it 2. To the poore 2. Sent with this and to whom To the poore You may know it is the Spirit of GOD by this That Spirit it is and they that annointed with it take care of the poore The spirit of the world and they that annointed with it take little keep to evangelize any such any poore soules But in the tydings of the Gospell they are not left out taken in by name we see In sending those tydings there is none excluded No respect of Persons with GOD Act. 10.34 None of Nations to every Nation Gentile and Iew None of Conditions to every condition poore and rich To them that of all other are the least likely They are not troubled with much worldly good newes Seldome come there any Posts to them with such But the good newes of the Gospell reacheth even to the meanest And reaching to them it must needs be generall this newes If to them that of all other least likely then certainly to all Etiam pauperibus is as if He had said Even to poore and all by way of extent ampliando But no wayes to ingrosse it or appropriate it to them onely The tydings of the Gospell are as well for a Act. 16.15 Lydia the purple seller as for b Act. 10.6 Simon the tanner For the
acceptation In whom I am well pleased and the very terme of it Mat. 17. â— And 〈…〉 accepted I know not what he would have more 〈…〉 the Benefit that fell at this time and for this that fell on the time the time 〈…〉 it fell on is and cannot be but acceptable even eo nomine that at such a time 〈◊〉 a Benefit happened to us And in this respect it ever hath and ever shall be 〈◊〉 â—â—â—eptable welcome time this and holden as a high feast like as the Benefit is 〈◊〉 that befell us on it Festum a feast for the pardon Festum duplex for the reconciliation Festum magis duplex for the being perfectly accepted to the favour of GOâ— and by it re-accepting againe our prime estate Nay last it is called not onely Annus acceptus but Annus Domini acceptus or acceptus Domino Not onely the acceptable yeare but of the Lord or â—o the Lord for so the Hebrew reads it with the signe of the Dative as if to GOD Himself it were so And to Him so it is and to His holy Angels in heaven so it is For it the receiving any one contrite sinner by repentance be matter of joy Luc. 15.10 to the whole Court of heaven if the receiving of but one what shall we thinke of the generall receiving of the whole masse which this day was effected Now if to heaven if to GOD Himselfe it be so To earth to us shall it not be much more whom much more it concerneth I am sure GOD getteth nothing by iâ— we doe He is not the better for it we are Ever the receiver then the giver The giver more glorie but the receiver more joy That if it be the joy of heaven 〈◊〉 cannot be but the Iubilee of the earth Even of the whole earth Psal. 66.1 Iubilate Deo omâ—â—â— terra The Iubilee ever it began with no other sound but even of a cornet Levit. 25.9 Ios. 6.4 made of the hornes of a Ram. Of which hornes they give no other reason but that is was so in reference to the hornes of that Ram that in the thicket was caught by the hornes Gen. 22.13 and saâ—â—â—ficed in Isaac's stead even as CHRIST was in ours To shew that all our Iubilee â—â—th relation to that speciall sacrifice so plainly prefiguring that of CHRIST ' s. Which Feast of Iubilee began ever after the High-Priest had offered his sacrifice and 〈◊〉 been in the Sancta sanctorum As this Iubilee of CHRIST also tooke place from 〈◊〉 entring into the Holy places made without hands Heb. 9.11 after His propitiatorie Sacrifice 〈◊〉 up for the quick and the dead and for all yet unborne at Easter And it was 〈◊〉 tenth day that And this now is the tenth day since The memoriall or mysterie of which sacrifice of Christ's in our stead is ever Caput 〈◊〉 the top of our mirth and the initiation of the joy of our Iubilee Like as 〈◊〉 Calicem salutaris our taking the Cup of Salvation Psal. 116.13 is the memoriall of our being accepted or received and take againe to Salvation Wherewith let us also crowne 〈◊〉 Iâ—â—ilee of ours That so all the benefits of it may take hold of us specially the 〈◊〉 of the favour of GOD and the assurance or pledge of our restitution to those 〈◊〉 and that Iubilee that onely can give content to all our desires when the time sâ—all come of the restoring of all things A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XXIV of May A. D. MDCXVIII being WHIT-SVNDAY ACT. CHAP. II. Sed hoc est quod dictum est c. VER 17. But this is that which was spoken by the Prophet IOEL 16. And it shal be in the last dayes saith GOD I will powre out of my SPIRIT upon all flesh and your sonnes and your daughters shall prophesie and your young men shall see visions and your old men shall dreame dreames 18. And on my servants and on mine hand-maids I will powre out of my SPIRIT and they shall prophesie 19. And I will shew wonders in heaven above and tokens in the earth beneath bloud and fire and the vapor of smoke 28. The Sunne shal be turned into darkenesse and the Moone-into bloud before that great and notable Day of the LORD come 21. And it shal be that whosoever shall call on the name of the LORD shal be saved THese words may well serve for a Sermon this day they were a patt of a Sermon preached as this day The first Whitson-Sermon that ever was the first Whit-Sunday that ever was S. Peter preached it And this was his Text out of the second Chapter of the Prophet Ioël As CHRIST the last yeare out of Esai so Peter this out of Ioël Both tooke Texts both for the day for the present occasion The occasion of this heer was a lewd surmise given out by some touching the gift of tongues this day sent from heaven It shal be my first note That looke how soone Gâ—D from heaven ha◠〈…〉 fiery tongues upon His Apostles the Devill from hell presently sent for his fiery tongues and put them in the mouthes of his Apostles to disgrace and scoffe at those of GOD 's sending 〈◊〉 may heare them speake at the thirteenth verse Well fare this same good new 〈…〉 thâ—se good fellowes have been at it and now they can speake nothing but outlandish 〈…〉 broken Greek or Latine they had and now out it comes Thus that which was indeed grande Miraculum they turned into grande ludibriâ—â— Of the great Mysterie of this day they made a meer mockerie Those that were baptized with the Holy Ghost they traduced Mat. 3.11 as if they had souâ—ed themselves in new wine Heer is the Holy Ghost's welcome into the world This use doth the Devill make of some men's wits and tongues to powre contempt on that which GOD powreth forth all that ever they can even to worke despite to the Spirit of Grace Heb. 10 29. Tâ—e Summâ— Being to make an apologie for himselfe and the rest and indeed for the Holy Ghost Saint Peter first prayes audience at the XIV verse Then tells them soberly they misse the matter quite at the XV. It was too early day to fasten any such suspition upon any such men as they were to be gone before nine in the morning But this he stands not on as not worth the answering Heer at this Verse he tells them it was no liquor this specially no such as they surmised If it were any if they would needs have it one it was the Prophet Ioë's and none other Something powred on nothing powred in Nothing but the effusion of the Holy Ghost This is it that was spoken by the Prophet Ioël So habemus firmiorem sermonem propheticum and this 2. Pet. 1.19 which seemed to happen thus on the sudden it was long since foretold and alleadges for it this text of the Prophet
when there was câ—usa sanguinis effusio on His part there was likewise to be copiosa Flaminus effusio on the Holy Ghost's He as liberall of his grace as Christ of his blood Psal. 103.7 That there might be to us copiosa redemptio betweene them both it is effundam copiose in both 3. Effâ—â—dam tells us further the Spirit came not of himselfe not till He was thus poured out It is not effluet but effundam Sic operter implere That so Luk. 22.37 order might be kepâ— in Him in the verie Spirit and we by Him taught to keepe it Not to start out till we be sent nor to goe on our owne heads but to stay till we be called Not to leake out or to runne over but to stay til we be poured out in like sort Seeing CHRIST would not goe un-sent Misit me last yeare Nor the HOLY GHOâ—T run un-poured this yeare it may well become us to keepe in till we be poured and sent eny yeare And yet the Sâ—iâ—it is no lesse ready to runne then GOD is to poure it One of these is no barr to the other Ecce ego Esay 6.8 mitte me Eccâ— ego Behold I am readie saith Esai and yet mitte me Send me for all that Effluence and Effusion Influence and infusion will stand together well enough 4. Lastly effundam is not as the running of a spout To poure is the voluntarie act of a voluntarie Agent who hath the vessell in his hand and may poure little or much and may choose wither he will poure eny at all or no. As shut the heaven from raining So refreine the Spirit from falling on us 2 And when He poures He strikes not out the head of the vessell and letts all goe but moderates his pouring and dispenses his gifts Poures not all upon every one nay not upon eny one all but upon some in this manner upon some in that Not to each the same And to whom the same not in the same measure though but 1. Cor. 12. to some five to some two to some but one talent The Text is plaine for this Matt. 25.15 There are diverse assignations in it 1 To diverse parties Sonnes seâ—vants old men and young men 2 Of diverse gifts prophesies visions and dreames 3 And them 1. Cor. 12.11 of diverse degrees one cleerer then the other the vision then the dreame Singulis â—rout vult at the Pourer's discretion to each as pleaseth him best The Party Pouring is Dicit Dominus the Lord that said But Dixit Dominus 3 The Party powring Dicit Dominuâ— Psal. 110.1 Dâ—mino meo The Lord said to my Lord Which of these The later Domino meo My Lord Dâ—vid's Lord and ours Dominum nostrum in our Creed that is CHRIST How appeares that directly at the thirtie three verse after He being now exalted by the right hand of GOD and having received the promise of the Holy Ghost from the Father He hath poured out this that ye now see and heare CHRIST then And not the Father Yes He too For of Him Christ is said to receive it Not onely Dixit Dominuâ— Domino meo but dedit Dominus Domino meo And so as in the nineteenth of Genesis Pluit Dominus à Domino From the Lord the Lord poured it Gen 19.24 And but one Effundam with but one effusion both as with one spiration He came from both Both with one effusion poure Him Both with one spiration breath Him It is expresly so set downe Revelation Chap. 22. Revel 22 1 The fountaine of the water of life issued from the seat of GOD and of the Lamb. So have you heere the whole Trinitie 1 Quis 2 Quid 3 à Quo the Father by the Sonne or the Sonne from the Father pouring out the HOLY GHOST 2 And may we not also finde the two natures of Christ heere Effundam is fundam ex I will poure out Out of what what the cisterne into which it first comes and out of which it is after derived to us That is the flesh or humane nature of Christ On which it was poured at His conception fully to endow it For in Him the fullnesse of tâ—e God-head dwelleth bodily marke that bodily Col. 2.9 Ioh. 1.16 And it was given to Him without meâ—sâ—re and of His fulnesse we all receive From this Cisterne this day yssued the Spirit by so many quills or pipes as it were as there are severall divisions of the graces of the Holy Ghost And so now we have both à Quo and ex Quo. The Divinitie into His Humanitie pouring the Spirit which from His flesh was poured downe this day super omnem carnem upon all flesh Which fitly brings in the next Super omnem carnem 4. The â—arties upon whom Super omnem carnem 1 Cor. 9.9 Ioh. 1.14 On whom this pouring is which is the last point Super omnem carnem In which there are three points as the words are three 1 Carnem first that is men For doth GOD take care for oxen saith the Apostle or for eny flesh but ours No not for eny flesh but the flesh which the Word did take And for that He doth But we are Spirit too as well as flesh and in reason Spirit on Spirit were more kindly There is neerer alliance betweene them Yet you shall finde the other part flesh is still chosen 1. Super carnem 1. First to magnifie his mercie the more that part is singled out that seemeth further removed nay that is indeed quite opposite to the Spirit of GOD heere poured out Esay 40.6 For what is flesh It is proclaimed XL. of Esay It is grasse And not gramen but foenum that is grasse withering and fitt for the Scithe Is that the worst I would it were But caro peccati sinfull flesh setts it further of yet Vpon sinfull flesh He should have poured somewhat els then his Spirit So two oppositions 1 Flesh and Spirit absolutely in themselves 2 Then sinfull flesh and the Holy Spirit All which commends his love the more thus combine things so much opposite This first And withall that which right now I touched to shew the introduction to this conjunction of these so farre in opposition either to other Even Verbum caro factum that made this symbolisme Hos. 2 15. By which a gate of hope was opened to us by his incarnation in spem of our inspiration which this day came in rem For his flesh exalted to the right hand of GOD remembred us Ver. 33. that were flesh of his flesh and derived downe this fountaine of living water to it saliens in vitam aeternam Springing and raising us with it Ioh. 4.14 whence it came for water will ever rise as high as the place from whence it came that is up to heaven up to aeternall life 2. Super. 2. Super upon it Vpon it is without on the outside of it Had not
fundam in been better then fundam super Into them then upon them Not a whit Indeed both waies I find the Spirit given At CHRIST 's baptisme the Dove came upon him Luk 3.22 Ioh. â—0 22 At his resurrection insufflavit He breathed it into them And so hath He parted his Sacraments Baptisme is effundam super upon us from without the Holy Eucharist that is comedite that goeth in Vpon the matter both come to one If it be poured on it sokes in pierces to the very center of the soule as in Baptisme sinne is washed thence by it If it be breathed in it is no sooner at the heart but it workes forth out it comes againe Out at the nosthrills in breath Out at the wrest in the beating of the pulse So both in effect are one 1. But it is Super heere for these reasons First that we may know the graces of the Spirit they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without In us that is in our flesh they grow not neither they nor any good thing els And not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without but Saint Iames his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too Iam. 1.17 from above from the Father of lights Both these are in super and but for these we might fall into a phansie they grew within us and sproong from us which GOD knoweth they doe not 2. Another reason is for that upon is the Praeposition proper to initiation into eny new Office So is the manner by some such outward caeremonie upon to initiate By annointing or pouring oyle upon By induing induemini putting some robe or other ensigne upon By imposition or laying hands upon All upon Baptisme which is the Sacrament of our initiation is therefore so done So the Dove came upon CHRIST Verse 3. The tongues heere upon these to enter them either into their new offices 3. A third last but not least to enure them to this Praeposition super which many can but evill brook No super no superioritie they all even all aequall fellowes and fellowes Gal. 29. The right hands of fellowship if you will but not so much as imposition of hands super For if super then sub followes if upon then we under if above then 〈◊〉 â—â—â—eath But no sub with some submitt neither head nor spirit to any Yet sâ—per Me said CHRIST last yeare and it may become any that became Him it maâ— well become supâ—r carnem Super then must stand and be stood upon Confusion will come if it be not Sâ—per carnem super omnem carnem Vpon flesh and upon all flesh Not some one 2. Super omnem carnem not â—ewe's flesh alone In regard of whom this omnem is heer specially put in For they had in a manner engrossed the Spirit before by a Non taliter omni And yet upon them too for upon their sonnes and their daughters as it followeth but upon them now Psal. 147.20 no more thâ—n upon any other This is a second prerogative of this Day The first â—ffundam thâ—t is 1 Before sparingly sprinkled now plentifully powred 2 Now againe super omnem Before upon but some now indifferently upon all For so when we say all we meane none is excluded but now may have it He hath put no difference between them and us saith Saint Peter Acts 15.0 Rom 10.11 Eph 2.14 Non est distinctio saith Saint Paul The partition is throwne downe now Go but to the letter of the Text All flâ—sh 1 No Sexe barred upon sonnes and upon daughters so either Sexe 2 No agâ— upon young men and upon old The one visions the other dreames 3 No condition on servants as well as sonnes on handmaids no lesse then daughters 4 No Nation for if ye marke the Spirit is powred twise Vpon their sonnes in this And again Vpon his servants in the next verse His servants whither they be their sonnes or not Ver. 18. whose sonnes soever they be though the sonnes of them that are perhaps strangers to the first covenant And yet even then GOD had ever His servants as well out of that Nation as in it Now in signe that thus upon all flesh they heard them speake the tongues of all flesh even of every Nation under heaven That where before a few in Iewrie Acts 2.5 Psal. â—6 1.67.2 now many all the world over No longer now Netus in Iudaeâ DEVS His way should be knowne upon earth His saving health among all Nations Yet not promiscuè though without all manner limitation No the text limits iâ— I must againe put you in mind of the two powrings mentioned in it One the super omnem carnem in this the XV. verse The other the second super seâ—vos meos in the next the XVIII And super servos meos is the qualifying of super omnem carnem Vâ—â—n all flesh that is all such as wil be my servants as will give in their names to that eâ—d as will call upon me Quicunque invocaverit so concludes Ioël As will beleeve and be â—aptized so concludes Saint Peter heer his Sermon This gives them the capacitie makes them vessels meet to receive this effusion By which all Turks Iewes Infidels are out of the omnem and counterfeit Christians too that professe to serve him bâ—t all the world sees whom they serve And by this much flesh is cutt of from omâ—em carnem But so with this qualifying upon all For any other I know not And this for the powring And now Vtquid â—ffusio haec To what end all this For it is not to be imagined II. The end whereto Salvâ—bitur this powring was casuall as the turning over of a tub nor that the Spirit did run wastâ— then it were Vtquid perditio haec An end it had And that followes now And yoâ—r Sonnes c. The Spirit is given to many ends many middle â—ut one last and that last is in the last word salvabitur The End then of this powring is the salvation of mâ—â—kind Mankind was upon the point to perish and the Spirit was powred as a precious balme or water to recover and to save it So the end of all is and marke it well that the Spirit may save the flesh by the spiritualizing it Not the flesh destroy â—he Spirit by carnalizing it Not the flesh weigh downe the Spirit to earth hither 〈◊〉 the Spirit lift up the flesh thither to heaven whence it came To this last heer are three middle conducing ends more 1 Prophesie first Meanes to that end 1 Prophesie 2 Prayer Invoâ—atioâ— lâ—st both which are well heer represented three waies 3 In the tongues the symbolâ— of the HOLY GHOST this day The one Prophesie being GOD 's tongue â—o us â—he other invocation being our tongue to GOD â— In the Spirit Both being 〈◊〉 of the Sâ—irit or breath Prophesie breathes it into us Prayer breathes it out again 3 In the pouring Both pourings after a sort that which
beâ—ween them both the Spirit wil be upon all flesh and the proposition hold true Propâ—eâ—abunt must not make us forgett invocaverit All the Spirit goes not away in proâ—â—â—cying some left for that too and there is the quicunque Quicunque invâ—caverit and no where els But if Saint Peter will not serve Saint Paul shall He is plaine 1. Cor. 14.31 Ye may all prophesâ—e one by one What the shippers of Holland and all I trow not But all there is plaine All that is all that be Prophets And I wish with all my heart as did â—oses that all GOD 's people were Prophetts but till they be so Num. 11 29. I wish they may not prophecie no more would Moses neither Now in the same Epistle Saint Paul holds it for a great absurditie to hold all are Prophetts With a kind of indignation he asks it What are all Prophetts No more then all Apostles as much t 'one as t'other Then if all be not Prophetts all may not prophecie sure For 1 Cor. 12.29 with the Apostle in the same place the operation that is the act of prophecying the administration that is the office or calling and the grace that is the enhabling gift these three â—re ever to go together No act in the Church lawfully done without them all Then the Apostle's you all may is all you may that have the gift And not you that have it neither the gift unlesse you have the calling too For 〈◊〉 GOD sent gifts so He gave men also some Apostles some Prophetts 1. Cor. 12.28 Men for gâ—fts as well as gifts for men Misit in CHRIST as well as unxit last yeare 〈◊〉 in his servants vocavit as well as Talenta dedit Not to be parted these Mat. 25.14 â—â—â—clude then Et prophetabunt but such as have been at the doore of the Tabernacle 〈◊〉 â—ave been the sonnes of the Prophetts men set apart for that end And yet even they also so as they take not themselves at libertie to prophesie whatsoever takes â—â—em in the tongue the dreames of their owne heads or the visions of their owne hearts but remember their super and know there be Spirits also to whom their spirits be subject 1. Cor. 14.32 So much for the seventeenth and eighteenth Verses 2. The Meane betwene both The later Day But now how come we thus suddeinly to the signes of the later day and to the daâ— it self For they follow close you see It is somewhat strange that from Et Prophetabunt he is streight at Doomes-day without more adoe The reasons which I finde the Fathers render of it are these First the close joyning of them is to meete with another dreame that hath troubled the Church much And that is that it may be there wil be another powring yet after this and more Prophets rise still Every otherwhile some such upstart spirits there are would faigne make us so beleeve Heer is a discharge for them No saith Ioël looke for no more such daies as this after this Therefore to this day he joynes immediately from this day he goes presently to the later day as if he said you have all you shall have When this powring hath run so farr as it will then commeth the end when this is done the world is done No new spirit no new effusion this is the last From CHRIST 's departure till His returne againe from this day of Pentecost a great Day and a notable till the last great and notable Day of all between these two dayes no more such Day Therefore in the beginning of the Text he called them the last dayes because no dayes to come after them No pouring to be looked for from this first day of those last No other but this till dies novissimus novissimorum the very last day of all till He powre downe fire to consume all flesh that by the fire this day kindled by these fiery tongues shall not be brought to know Him and call upon His Name A second is Being to speake by and by of salvabitur that we should be saved He would let us see what it is we should be saved from That helpeth much to make us esteeme of our saving Saved then from what From blood and fire and the smolder of smoke that is from the heavy signes heer And from that which is after these and beyond all these farr the Great and terrible Day of the LORD This sight of undè from whence will make us apprize our saving at a higher rate thinke it worth our care then in that day to be saved And last it is set heer per modum stimuli to quicken us Vt scientes terrorem hunc saith Saint Paul 2. Cor. â— 11 that entring into a sad and sober consideration of it and the terror of it we might stirr up our selves by it to prepare for it And set it is betweene both to dispose us the better to both To that which is past prophetabunt to awake our attention to that and to that which followes invocaverit to kindle our devotion in that and so by both to make sure our salvation The day of the Lord the Prophet calls it dies Domini as it were opposing it to dies servi to our dayes heer As if he said These are your dayes and you use them indeed as if they were your owne You powre out your selves into all riott and know no other powring out but that you see not any great use of prophecying thinke it might well enough be spared you speake your pleasures of it and say musto pleni or to like effect when you list These are your dayes But know this when yours are done GOD hath His day too and His day will come at last and it will come terribly when it comes When that day comes how then Quid fiet in novissimo the Prophet's ordinarie question Ier 5.31 What will ye doe at the last How will you be saved in Die illo in that Day We speake sometime of great dayes heer alas small in respect of this There is matter of feare sometime in these of ours Nothing to the terror of this Great it is and notable as much for the feare as for any thing els in it This a terrible one indeed quis potest sustinere Who can abide it saith Ioel in this very chapter Looke to it then On whom He powreth not His Spirit heer on them He will powre somewhat els there even the Phials of His wrath possibly before some but then all certeinly And that you may not onely heare of this day but see somewhat to put you in minde of it Ecce Signa Terrible signes shall come upon earth Sword and fire from the sword pouring out of bloud from fire a choking vapor of smoke or as the Heâ—reâ— is a Pillar of smoke which then doth palmizare goeth up streight like a pillar or a pâ—lme-tree when the fire encreaseth more and more
prophetabunt it is removed farther of To Invocaverit it is a degree neerer at least Nay the very next of all The Text shewes this in a sort but the thing it self more for when all comes to all when we are even at the last cast salvabitur or no salvabitur then as if there were some speciall vertue in invocaverit we are called upon to use a few words or signes to this end and so sent out of the world with invocaverit in our mouthes Dying we call up on men for it living we suffer them to neglect it It was not for nothing it stands so close it even touches salvation It is we see the very immediate act next before it And yet I would not leave you in any error concerning it To end this point shall invocaverit serve then needs there nothing but it no faith no life Saint Paul answers this home Rom. 10 14. 2. Tim. 2 19. He is direct X. Rom. How can they call upon Him unlesse they beleeve So invocation presupposeth faith And as peremptorie he is II Tim. II. Let every one that calleth on Nay that but nameth the name of the LORD depart from iniquitie so it presupposeth life too For if we incline to wickednesse in our hearts GOD will not heare us Psal. 66.18 No invocation that not truly so called a provocation rather But puâ—t these two faith and recedit ab iniquitate to it and so who so calleth upon Him I will put him in good Sureties one Prophet and two Apostles both to assure him he shal be saved 4. Salvabitur And that is it we all desire to be saved Saved indefinitely Applie it to any dangers not in the Day of the LORD onely but even in his our Day For some terrible dayes we have even heer I will tell you of one The signes heer sett downe bring it to my mind A day we were saved from the Day of the Pouder-treason which may seen in a sort heere to be described blood and fire and the vapor of smoke a terrible day sure but nothing to the Day of the LORD From that we were saved but we all stand in danger we all need saving from this When this Day comes another manner of fire another manner of smoke That fire never burnt that smoke never rose but this fire shall burne and never be quenched this smoke shall not vanish but ascend for ever I say no more but in that in this in all Qui invocaverit salvus erit Invocation rightly used is the way to be safe Rev. 19.3 This then I commend to you And of all invocations that which King David doth commend most and betake himselfe to as the most effectuall and surest of all and that is Accipiam calicem salutaris et nomen DOMINI invocabo Psal. 116 1â— To call on His Name with the Cup of Salvation taken in our hands No invocation to that That I may be bold to add which is all that can be added Quicunque calicem salutaris accipiens nomen DOMINI invocaverit salvus erit Another effundam yet this Why what vertue is there in the taking it to helpe invocation A double For whither we respect our sinnes they have a voice a cry an ascending cry in Scripture assigned them They invocate too they call for somwhat Even for some fâ—arefull judgement to be powred downe on us and I doubt our owne voices are not strong enough to be heard above theirs But bloud that also hath a voice specially innocent blood the bloud of Abel that cries loud in GOD 's eares but nothing so loud as the bloud whereof this cup of blessing is the communion the voice of it wil be heard above all the cry of it will drowne any cry els And as it cries higher so it differs in this that it cryes in a farre other key for far better things then that of Abel not for revenge but for remission of sinnes for that wherof it is self the price and purchase Heb. 12.24 for our salvation in that great and terrible Day of the LORD when nothing els will save us and when it will most import us when if we had the whole world to give we would give it for these foure syllables salvabitur shal be saved But it was not so much for sin David took this cup as to yeeld GOD thanks for all His benefits In that case also there is speciall vse of it and both fit us As the former of drowning of our sinn's crye so this also For to this end are we heer now mett to render publikely and in solemne manner our thanksgiving for His great favour this day vouchsafed vs in powring out His Spirit and with it His saving hâ—alth upon all flesh all that call upon Him then to take place when we shall have speciall use of it in the Great Day the Day of the LORD And very agreeable it is per hunc sanguinem pro hoc Spiritu for the powring out of this his Spirit to render Him thanks with the bloud that was powred out to procure it And this is our last effundam and a reall â—ffundam too For this effusion of both the one and the other and for the hope of our salvation the worke both of the one and of the other To the finall atteinment whereof by His holy word of prophesie by calling on His Name by this Sacrament of His bloud powred out and of His Spirit powred out with it He bring us c. A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XVI of May A. D. MDCXIX being WHIT-SVNDAY ACTS CHAP. X. VER XXXIV XXXV Aperiens autem PETRVSOS suum dixit In veritate comperi quia non est personarum acceptor DEVS Sed in omni gente qui timet Eum operatur justitiam acceptus est Illi Then PETER opened his mouth and sayd Of a truth J perceive that GOD is no accepter of persons But in every Nation he that feareth Him and worketh righteousnesse is accepted with Him I Forget not that we celebrate to day the Comming of the HOLY GHOST and I goe not from it You shall finde in the next Chapter at the fifteenth that to this Text belongeth a Comming of the Holy Ghost For at the uttering of these very words as Saint Peter began to speake them the Holy Ghost fell upon all that heard them It is indeed the second solemne comming of the Holy Ghost That in the second Chapter was the first and this the second that ever was Of which twaine this is the Comming that comes home to us and that two waies 1 One in respect of the Parties on whom 2 The other in respect of the Time when The Parties For those whom the Holy Ghost came on before were Gentiles indeed but yet Prâ—selytes that is halfe Iewes Out of every Nation under heaven Act. 2.5 Act. 8.27 but that came to Ierusalem to worship And the same was the
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
of the Spirit is spiration or breathing In breathing there is a double act 1 there is a Systole a drawing in of the ayre and that is cold agreeth with CHRIST in water there comes a coole breath ever from the water 2 And there is a Diastole a sending forth of the breath and that we know is warme and agreeth with CHRIST in bloud For bloud is it that sendeth a warme vapor into all the limmes Agreeable to these two have you the two Spirits which upon the matter are but the two acts of one and the same Spirit 1 Inspired the Spirit of feare Esa. 11.2 The feare of GOD. 2 Out-breathed the Spirit of faith 2. Cor. 4.12 Faith in CHRIST Feare comes in water so saith Salomon the Feare of GOD is fons vitae the welspring of life Pro. 14.27 that is water Faith comes in bloud per fidem in sanguinem Ipsius Rom. 3.25 through faith in His bloud So is every one that is borne of the Spirit And to blow out faith still and never draw in feare is suspicious is not safe The true spiration the breathing aright consisting of these two is a signe of the right Spirit 2. Speech Ioh. 3.8 The next signe in the same verse too And you heare the noyse of it For so the Apostle saith the Spirit speakes evidently that is His noise and speech is evidently to be distinguished from those of other spirits His comming in tongues this day sheweth no lesse Which signe of speech doth best and most properly sort heer with a witnesse For a witnesse what he hath to testifie speakes it out vocally What noise then is heard from us What breath we What speakes the Spirit manifestly from our mouthes If cursing and bitternesse and many a foule oath If this noyse be heard from us If we breath minas caedes bluster out threatning and sâ—aying that noyse If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotten corrupt Act. 9.1 Eâ—hes 4 29. Maâ— 14. â—0 obscaene communication come out of our mouthes we are of Galilee and our very speech bewrayeth us This is not the breath of the Spirit this He speakes not evidently He speakes it not It is not the tongue of heauen this Not sicut dedit Spiritus eloqui no utterance of the Spirit 's giving Act. 2.4 Some of Christ's water would doe well to wash these out of our mouthes The speech sounding of the Spirit is a signe of the true Spirit 3. Action 1. Cor. 1â— â—â— The lâ—st but the surest of all omnia haec operatur Spiritus And the woâ—ke is as cleerly to be distinguished as the speech Each Spirit hath his proper woâ—ke and is knowen by it No man ever saw the workes of the Devill come from the Sâ—iâ—it of GOD. Be not deceived the workes of uncleanesse come from no Spirit Mat. 12.43 Iam. 4.5 1. Cor. 2.12 but thâ— uncleane spirit The workes of Cain from the spirit of envie The workes of Demas from the spirit of the world All the grosse errors of our life from the spirit of error But this this is the Spirit of Truth And the breath the speech the operations of him beare witnesse that He is so Now if He will depose that the water and bloud CHRIST came in He came in for us and we our parts in them in them and in them both and so deposing if we feele His breath heare His speech sâ—e His workes according we may receive his witnesse then For His witnesse is true Now that upon this day the day of the Spirit the Spirit may come and beare this witnesse to Christ's water and bloud there is to be water and bloud for the Spirit to beare witnesse to So was there ever as this day in the Church of Châ—ist Water a solemne Baptisme in memorie of the first three thousand this day Act. 2.41 baptized by Saint Peter And bloud never a more frequent â—ucâ—aâ—ist then at Pentâ—câ—st Act. 20.16 in honour of this Spirit to which Saint Paul made such hast with his almes and offerings Wiâ—nesse the great workes done by Pentâ—costall oblations which very oblations remaine in some Churches to this day So are we now come to the Râ—versall to the last non solum and heer it is III. The Râ—vâ—â—sall Not in the Spirit alone but in water and bloud reciprocè As not these wiâ—hout the Spirit so neither the Spirit without these that is without the Sacâ—amâ—nt wherein thâ—se be So have we a perfect circle now Neither in water without bloud nor in bloud without water nor in them alone without the Spirit nor in the Spirit alone without them This day Christ comes to us in bloud in the Sacrament of it so But as we said before either is in other Bloud is not ministred but there is an ingredient of the purifying vertue of water withall in it So he comes in water too Yea comes in water first so lye they in the Text water to goe before with us So did it at the very institution it selfe of this Sacrament The pitcher of water Mar 14 13. and he that carried it was not in vaine given for a signe went not before them that were sent to make ready for it for nothing It had a meaning that water and it had an use Their feet were washâ—d with it and their feet being clean they were clean every whit Many make ready for it Ioh. 13.10 that see neither water nor pitcher It were well they did their feete would be washed so would their hands Psal. 26.6 in innocencie that are to goe to His Altar In innocencie that is in a steadfast purpose of keeping our selves cleane So to come For to come and not with that purpose better not come at all To finde a feeling of this purpose before and to marke well the successe and effect that doth follow after For if it faile us continually Christ did not come For when He comes though it be in bloud yet He comes with water at the same time Ever in both never in one alone His bloud is not onely drinke to nourish but medicine to purge To nourish the new man which is faint and weake GOD wote but to take downe the old which is ranke Heb. 9.14 in most It is the proper effect of His bloud it doth cleanse our consciences from dead workes to serve the living GOD. Which if we finde it doth Christ is come to us as He is to come And the Spirit is come and puts His Teste And if we have His Teste we may goe our way in peace we have kept a right Feast to Him and to the memorie of His comming Even so come LORD IESVS and come O Blessed Spirit and beare witnesse to our spirit Zach. 13.1 Mar. 14.24 that CHRIST 's water and His bloud we have our part in both both in the fountaine opened for sinne and for uncleanesse and in the bloud of the New Testament the Legacie whereof
you speake of Donum Dei aeternum and the perfections there 2 Perfectum 1. Cor. 13.10 Before I was aware I have told you what is perfect The glorie the joyes the crowne of heaven For when that perfect is come all this unperfect shall be done away But Saint Iames seemes not to speake of that he speakes in the present and of the present what now is what perfect in this life And this lo brings us to Donum Diei the gift of the Holy Ghost For to be partakers of the Divine nature is all the perfection we can heere attaine No higher heere Now to be made partakers of the Spirit is to be made partakers of the Divine nature 2. Pet. 1.4 That is this daies worke Partakers of the Spirit we are by receiving grace which is nothing els but the breath of the Holy Ghost the Spirit of grace Grace into the entire substance of the soule dividing it selfe into two streames 1 One goes to the understanding the gift of faith 2 The other to the will the gift of charitie Col. 3.14 the very bond of perfection The tongues to teach us knowledge the fire to kindle our affections The state of grace is the perfection of this life to grow still from grace to grace to profit in it As to goe on still forward is the perfection of a travailer to draw still neerer and neerer to his journeye's end Luk. 13.32 To worke to day and to morrow as CHRIST said and the third day to be perfect perfectly perfect Now as we are to follow the bâ—st gifts it is Saint Paul's counsaile the bâ—st 1 Cor 12.31 Omne Datum as well as Omne Daâ—um the most perfect so are we to take notice too of the good though not all out so perfect as Saint Iames adviseth us knowing this that be it giving or be it gift be it good or be it perfect he putts an Omne to both comes over twise 1 Every good 2 Every perfect both we receive both are given us Sett downe that There was among the Heathen one that went for wise that said To become rich he would pray and sacrifice to Hercules but to be vertuous or wise he would do neither neither to Hercules nor to any GOD of them all he would be beholden for that to noâ—e but himselfe Looke in this cleft he took to himselfe the more left GOD the lesse This was a grosse errour so grosse I will not bid you take heed of it But there be 〈…〉 that will not stand with GOD for the greater but for the lesse that they may be bold with and take those to themselves This is an errour too Erre not this No datum hath his omne as well as donum the good no lesse then the perfect given both one as well as the other Saint Paul putts us to it with Quid habes that is nihil habes Whâ—â— have you 1. Cor 4 7. that is you have nothing but you have received it but it hath beene given you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are relatives one inferres the other Away then with this second error He that made the Elepâ—ant made the Aâ—t He that the Eagle the Flie He that the most glorious Angel in heaven the poorest Worme that creeps on the earth So He that shall give us the kingdome of â—â—aven He it is that gives us every pâ—ece of bread and meat and putts us to acknowleâ—ge it In one and the samâ— prayer making us to sue fâ—r regnum tuum and for 〈…〉 Be not deceived to thinke otherwise And hear you you are to begin with datum Not to despise the day of small things It is the Prophet's counsaile 〈◊〉 4. â—0 〈◊〉 22.12 to learne to see GOD in them Caesar's image not onely in his come of gold but even upon the poore penny See GOD in small or you shall never see Him in great in good or never in perfect This for the subject There is a clâ—fâ— all are not of one sort some lesse some greater Greater or lesse both are given Not lesse had and great given but given both And every one of both kinds of the one kind aâ— well as of the other We have talked long of good * Psâ—l 4 6. Who will shew us any good 2. The 〈…〉 they 〈…〉 there be many that will say nay there is not any but will say That will Saint Iames heer And first to shew us turnes our eye to the right place whence it coâ—â—s That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above There are two in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above From. that is from some where els not from our selves From without and not out of us from within Aliunde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that aliund is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those lower parts upon the earth Erre not then either of these two wayes 1. First not to reflect upon our selves The III and IV. Errors to looke like swanns into our owne bosomes It growes not there out of your selves It is the gift of GOD saith Saint Paul The very giving gives as much Of our owne we haue it not Eph 2. â— 2. If we looke forth let it not be about us either on the right hand or on the left on any place heer below Looke up turne your eye thither It is an influence it is no vapour an inspiration no exhalation thence it comes hence it rises not our spirit lusts after envie Luke 24 38. and worse matter Iames. IV. V. Why should thoughts arise in your hearts saith CHRIST If they arise they are not good if they be good then they come downe from above Saint Iohn Baptist is direct Iohn 3.27 A man can receive nothing unlesse it be given him and given him from above And of all other not the gift of this Day The Dove the tongues came from on high both From our selves is one errour from any other beneath heer is another Erre not then the place is desursum without and above us Next the manner how that it descends for even that word wants not his force 2 How they come Deâ—cendenâ— Descending is a voluntarie motion it includes the will and the purpose of him that so descends It is no casualtie it falls not downe by chance It comes downe because it so will a will it hath Et ubi vult spirat it blowes not but where it will Iohn 3. â— and it distributes to every one the Spirit but prout vult as it pleaseth Himselfe not otherwise And this you may observe the Scripture maketh choise ever of words sounding this way He gives it he casts it not about at all adventure He opens his hand it runns not through his singers Sinum habet facilem non perforatum His bosome is open
enough yet hath no hole in it to drop through against his will He sent his Word it came not by hap Acts 10.36 Ioh 15 26. Ver. 10. that is CHRIST And I will send you another Comforter that is the Holy Ghost Nor He neither Of his owne will begatt He us they be the words that follow The V. Error It is the fift error to ascribe to fortune either datum or donum Err not then as the place is from above so the manner descendens not decidens they come they are not lett fall 3 From whom A Patre luminuÌ„ Whence we see and how Now from whom The partie in a word is GOD. He had said as much before Verse V. If any lack wisdome let him aske it of GOD How comes he heer to use this somwhat unusuall terme the Father of lights It had been to our thinking more proper Why luminum of light to have said from GOD the Author of all good things No there is reason for it For say they are they came down from above when we cast up our eyes thither we can see no further our sight can reach no higher then the lights then the lights there above And so some you have that hold they come from them de luminibus from the lights that such a conjunction or aspect of them such a constellation or horoscope such a position of such and such planets produce very much good This is in Astrologie but not in Theologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which word come the Planets saith Saint Iames Wander not after the wandring starrs de luminibus is not it de Patre luminum is the right So the Father of lights was purposely chosen to draw us from the lights That not they they are not not the children The Father He it is from whom they come The lights No them He made to do service Heb. 1.14 The VI. Error Nay the Angels above them he made to be ministering Spirits for our good Be not deceived with this neither To lift up your eyes to the host of heaven and no further but beyond them to the Father of them all and then you are where you should be This may be one reason But further if you ask Why not rather of all good as he began why is he gone from that term to this of light The answer is easie If we speak of gifts Gen. 1.3 light it is princeps donorum Dei the first gift GOD bestowed upon the world and so will fitt well If of good the first thing of which it is said vidit Deus quòd bena 4. was light and so fitt that way too If you speake of perfect so perfect it is as it is desired for it selfe we take comfort in seeing it we delight to see it though we see nothing by it nothing but the light it selfe observed by Salomon Eccl. XI.V. And for good such is the neernesse of affinitie such I may say the con-naturalitie between light and good as they would not be one without the other All that good is Ioh 3.21 Mat 5.15 loves the light would come to the light would be made manifest desires no bushell to hide it but a candlestick to shew it forth to all the world That they might be searched with lanternes to have the secretts the hidden corners of their hearts looked into that the Father of lights would grant them so to be For perfect so perfect a thing is the light as GOD himselfe is said to be light I. Ioh. I.V. His Sonne our Saviour Ioh. 1.9 to be light of lights the true light that lighteneth every one that commeth into the world His Spirit light so is our Collect GOD which as upon this day hast taught the hearts of thy faithfull people by sending to them the light of thy Holy Spirit The Angels that be good be Angels of light Yea whatsoever heer on earth is perfect 2. Sam. 21.17 Mat. 5.24 the King is called the light of Israël The Apostles called Luces mundi and the Saints of GOD where ever they be in the world shine as lights in it That upon the matter Father of good and Father of light is all one Why 〈◊〉 not 〈◊〉 Paeter luminis would have served if we respect but this but the nature What say you to the number It is luminum why of lights in the plurall That is to give light to that we said before of the diverse degrees of the givings and of the gifts of GOD. In the firmament there is one light of the Sun another of the Moone and 〈…〉 of the Starrs and in the starrs one differeth from another in glorie 1. Cor. 15 41. Good 〈…〉 though not so perfect one as another He that made the bright Sunne in 〈…〉 glorie he made the dimmest starre all alike from Him He alike the Father 〈…〉 Besâ—des he setts them downe in the plurall lights for that the opposite tenebrae 〈◊〉 plurall word and indeed hath no singular for they are many and so need many lights to â—atch them There is the sense's outward darknesse there is the darknesse of the 〈◊〉 man both the darknesse of the understanding by ignorance and error and the darkenesse of the will and heart by hatred and malice 1. Ioh. 2.9 There is the darknesse of adversitie in this world the hither darknesse there is some little light in it And there is the blacknesse of darknesse the utter darkenesse of the world to come Iud. 13. No â—anner light at all Nothing to be seene but to be heard nor to be heard Matt. 8.12 but weeping and wailing and gnashing of teeth To match these so many darknesses there behoved to be as many lights and so Pateâ— luminum comes in not luminis As to match the many miseries of our nature there were as many mercies requisite and so He Pater misericordiarum 2. Cor. 1.3 not misericordiae with the Apostle of many not of one alone We need the number as well as the thing to have a multitude a pluralitie of mercies to have plenteous redemption to to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great varietie of grace and that over-abundant grace Psal 130.7 1. Pet. 4 10. 1. Tim 1.14 that we might rest assured there is enough and enough in the Father of lights to master and to overmatch any darknesse of the Prince of darknesse what or how many soever Shall I shew you these lights Not the visible of the Sunne Moone and Starrs or fire or candle I passe them Besides them there is two in us 1. The light of Nature for rebelling against which all that are without CHRIST suffer condemâ—ation Pro. 20.27 Salomon calls it the candle of the Lord searching even the very bowells Pro. 20. which though it be dimme and not perfect yet good it is though lame yet as Mephiâ—â—sheth it is Regia proles of the blood Royall 2. There is the light of GOD 's
us to the shadow of death It is not GOD. No more then He can be tempted no more can he tempt any If we finde any change the apud is with us not Him 〈◊〉 39.6 we change He is unchanged Man walks in a vaine shadow His waies are the truth He cannot denie himselfe Every evill the more perfectly evill it is the more it is from below Either rises 〈◊〉 the steame of our nature corrupted or yet lower ascends as a grosse smoke 〈◊〉 the bottom lesse pitt from the Prince of darkenesse as full of varying and turâ—â—â—g into all shapes and shadowes as GOD is farre from both who is uniforme and constant in all his courses Shall we now cast up all into one summe the errors by them and the verities by themâ—elves and oppose each to each The first error to be all for having never speak of it The veritie that all is giving or gifts to be for it The second error to think great matters onely are given the meaner we have of our selves The veritie Perfect as well as good and good as perfect they be given both The third error to thinke they are from us not elswhere from others The veritie they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they grow not in us we spinn them not out of our selves The fourth error they be from below we gather them heer The veritie they be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is above not heer beneath The fifth error to think that from thence they fall promiscuè catch who catch may hap-hazard The veritie they fall not by chance they descend by providence and that regularly The sixt error they descend then from the starres or planets The veritie not from them or either of them but from the Father of them The seventh and last errour to think that by turnes He sends one while good otherwhile bad and so varies and changes The veritie He doth neither The lights may varie He is invariable they may change He is vnchangeable constant alwayes and like Himselfe Now our lessons from these 1. And is it thus And are they given Then quid gloriaris The Duetâ— let us have no boasting Are they given why forgett you the Giver Let him be had in memorie He is worthy so to be had 2. Be the giving as well as the gift and the good as the perfect of gift both Then acknowledge it in both take the one as a pledge make the one as a stepp to the other 3. Are they from somwhere els not from our selves Learne then to say and to say with feeling Non nobis Domine quia non à nobis Psal. 115.1 4. Are they from on high Look not down to the ground then as swine to the acâ—rnes they find lying there and never once up to the tree they came from Look up the very frame of our body gives that way It is nature's check to us to have our head beare upward and our heart grovell below 5. Do they descend Ascribe them then to purpose not to time or chance No Table to fortune saith the Prophet â—sa 65.11 Ier 10 2. 6. Are they from the Father of lights Then never go to the children A signis coeli nolite timere Neither feare nor hope for anything from any light of them all 7. Are His gifts without repentance Varies He not Whom He loves Rom. 11.29 Ioh. 13.1 doth He love to the 〈◊〉 Let our service be so too nor wavering O that we changed from Him no more then He from us Not from the light of grace to the shadow of sinne as we do fâ—ll often But above all that which is ex totâ substantiâ that if we find any want of any giving or gift good or perfect this Text gives us light whither to looke to whom to repair for them To the Father of lights And even so let us doe Ad Patrem luminum cum primo lumine Let the light every day so soone as we see it put us in mind to gett us to the Father of lights Ascendat oratio descendet miseratio let our prayer go up to Him that His grace may come â—â—me to us so to lighten us in our wayes and workes that we may in the end 〈◊〉 to dwell with Him in the light which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light whereof there is â—o even-tide the Sunne whereof never setts nor knowes tropique the onely thing we â—â—sse and wish for in our lights heer primum ante omnia But if we sue for any chiefly for the best the most perfect gift of all which 〈◊〉 day descended and was given This day was and any day may be but chiefly thiâ— â—ay wil be given to any that will desire Luke 11.13 as our Saviour promiseth Luke XI and wilb◠〈◊〉 good as His word Within us there is no Spirit but our owne and that lusts after envie Iam. 4.5 and other things as bad from beneath it cannot be had It is donum coeleste Simon if he would give never so largely for it cannot obtaine it It descended ad oculum this day it was seene to descend and so will Which descents from on high from the Father of lights there in the tongues of light light on us to giue us knowledge a gift proportioned to light and to give us comfort a gift proportioned to light By faith to lighten By grace to stablish our hearts A SERMON Prepared to be Preached on VVHIT-SVNDAY A. D. MDCXXII I. COR. CHAP. XII Divisiones verò gratiarum c. VER 4. Now there are * Or Divisions Diversities of Gifts but the same SPIRIT 5. And there are Diversities of administrations but the same LORD 6. And there are Diversities of operations but GOD is the same which worketh all in all 7. But the manifestation of the SPIRIT is given to every man to profit withall A TEXT readd at this Feast of the Churche's owne choise who I will ever presume best knoweth what Text will best fitt every Feast and so this It beginnes you see and it ends in the Spirit whose proper Feast this is The Spirit is in the first verse and againe the Spirit is in the last first and last heere we finde him And if we will looke well into it we shall in effect finde that which happened this Day though in other termes Heere have you in this Text gifts as it might be the tongues which came from heaven this Day For what were those tongues but gifts And heere have â—ou againe divisions as it might be clefts in the tongues For what is to cleave but to divide And if you lacke fire heere have you in the last verse manifestation which is by light For the use of light is to make manifest So have you the HOLY GHOST in cloven tongues of fire in some more generall termes the gifts the tongâ—es the division the câ—eft the manifestation the fire Those gifts first divided then made manifest and that by
prosper and all the world be the better We have done with conjunctìm and seriatìm and now we fall to seorsim to the severall 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
but there must needs be as great nay Festum magis duplex for the King heer If for Her a stranger for their owne naturall Liege much more Was so with them In diebus illis and with us to be In diebus hijs Or rather in die hoc For there it was plurall more daies went to it then one many dayes in doing heer it was dispatched sooner No diebus heer begun acted ended all in a day nay halfe a day betweene noone and night And this shall be the first that it was not long in doing Short as it was yet may I take upon me there is as great odds between this day and them as is between the fifth of August ours and the fifteenth of Adar that is December theirs that is between a long and a short a Summer's and a Winter's-day There is not in all the Scriptures a book that expresseth so plentifull joy for the saving of a Prince as doth this of Esther the whole ninth Chapter in a manner is spent in it There is gaudium and laetitia and hilaritas and convivium and tripudium I cannot tell how many times over Chap. 9.21 and the day christened by the name of Dies festus a Festivall day There is joy in Sufan the Cittie there is joy in the villages there is joy in the hundred twentie seven every Province of them joy all over and all this allowed nay a Statute made to keepe it So a day of joy to all posteritie and all this Chronicled so A joy in the Chronicles what would you more Hence have we warrant for this day of ours and for all and every of them on this day of ours the same joy full out the same that was for that in every degree let be for this and more for this as this is more as hath been shewed as by the season of the year the day is longer the Sunne brighter the skie cleerer the weather fairer in August then December As this case more famous GOD 's might and mercie more mervailous More fit for a Chronicle more worthy to be engrossed in the great roll ours then theirs And in one we shall be above them that we begin our joy in the House of GOD whereas they in Persia had none to begin it in Heer do we begin it as GOD would have us begin it in the House of prayers with prayers A prayer for Bigthan and Tharez we cannot either these of the Text or those of the day But a prayer that by their examples both Ruina praecedentium may be admonitio sequentium the destruction of those that are gone before may be the instruction of all those that shall come after This the first part and if this will not be the second So may they ever finde that so seeke If seeke as they sought find as they found A prayer for Mardochai that for his so sitting in the gate he may sit in a better place that so many may follow him in his good example A prayer for the King But first a praise the principall cause we come hither for Praised be GOD ever that saved in Persia Assuerus from his two that saved in Scotland Your Majestie from your two the Saviour of Kings Maximè fidelium Then the prayer That those daies and these daies may never faile him nor he ever see other No more Bigthans good Lord but Mardochai's for them That Mardochai may never faile him but if he do that Thou wouldst not no more then this day Thou didst but ever save ever deliver ever preserve him and make them that seeke his ruine find their owne Either hang aloft as these in the Text or lye on the floore as those of the day And even so let the end of this be the beginning of the other even of the joy of the whole day For the day for it for this happie event on it for the King the Subject of it To the cause of it and of all our joy GOD the Father by which and through CHRIST in the unitie of the Holy Spirit be all blessing honour praise glorie and thanksgiving this day and all daies for ever and ever A SERMON Preached before the KING'S MAIESTIE AT VVINDSORE On the V. of AVGVST Ann. Dom. MDCXXII I. SAM CHAP. XXIV VER V. And the men of David said unto him See the day is come whereof the Lord said unto thee Behold I will deliver thine enemie into thine hand and thou shalt doe to him as it shall seeme good to thee Then David arose and cutt of the lappe of Saul's garment privily 6. And afterward David was touched in his heart because he had cut of the lapp which was on Saul's garment 7. And he sayd unto his men the LORD keepe me from doing that thing unto my Master the LORD' 's Annointed to lay my hand upon him For he is the Annointed of the LORD 8. So David overcame his servants with these words and suffered them not to rise against Saul So Saul rose up out of the cave and went away ECCE Dies venit Behold the day is come So beginns the text so say David's men And Behold the Day is come so may we beginne and as truly so say of this Day as ever did they of that The first words agree well So doe the last Abijt Rex viam suam the King rose up and went his way so ends the text and so ended this day too And not onely the first and last words but the middst and all fall out as fitly For indeed what is the whole Text but a report of a King in danger to have been made away and that closely in a cave and a motion made to that end and a knife drawen and David's men up against him and all Yet see the goodnesse of GOD the King did well enough for all that and went his way without any hurt done him And comes not this home to the day Saul at Engedi in the cave there may he not seeme as I may say a type of His Majestie at Saint Iohnston shutt up to use Saul's words in the close corner there Instead of a knife was there not a dagger drawen there and somewhat els and more sought then a corner of his cloake And as David's men rose heer So rose there not a popular tumult there And yet being in that extremitie was he not delivered out of their bloody hands and did not all end as the text ends The King rose up and went his way And this our meeting now in this publique solemne manner is to no other end but to rejoice togither in the presence of GOD and to render unto him our anniversarie sacrifice of praise and thanks that Eccedies venit Behold the day is come wherein he scaped so faire and went his way so happily And shall we not withall put our incense to our sacrifice that is add our prayers to our praises that as this day there was so still and ever a way may be made him
for in danger it is ever good lighting into good hands Into what hands light You No comparison there Saul light into David's hands His in manus tuas were David's and David's were gentle hands His heart smitt him for doing but so much as You have heard If their heart smit them this day it was not for doing so much but for doing no more David was touched with his duty to his Sovereigne stricken with the Majestie of Christus Domini These they trode under foote Dutie and Majestie and Christus and Dominus and all Nothing like David quite contrarie worse with an Ecce Nay not like David's men For first in the Text heer is a dispute between them and David and the parties divided Saul the more likely to scape as he did Where the enemie is divided the danger the lesse But to day in the King 's no debate at all It was concuslum in causâ resolved on both sides long before what to doe with him if ever they gott him No way but one then Againe David's men how ever evill minded at first yet after relented were overcome These of the day of farr another Spirit their malice invincible David's mens overcomming was with words Heer it came to blowes and to gripes and all would not serve David's men they were overcome willingly and did yield These were overcome too thanks be to GOD but it was maulgre their wills they never yielded till they both lay dead on the floor The more the parties the more their hands such the more your perill the more it the more the faire grace of GOD you escaped such parties hands 〈…〉 facies illi what was done At Saul there was a knife drawne or rather not 〈…〉 but at his mantle A dagger not at your mantle but at You. Betweene these 〈…〉 dagger and a knife there is some odds but certainly betweene a dagger's point 〈…〉 edge there is And this was Your case 〈◊〉 what to do with it that setts it further yet To do nothing to Saul and no 〈…〉 to his mantle left a peece of that behind His dagger with farr another 〈…〉 at farr another mark then David's knife More was sought heere You to 〈…〉 then so What talke we of a peece I would a cloke I would a whole 〈◊〉 â—ould have served the turne would have satisfied them or excused You. No cloke 〈◊〉 heer Your best blood was sought Your brest aimed at and not the edge but 〈◊〉 point bent and too neere You. 〈◊〉 to be short for the last point Bonum in oculis No more then a shredd seemed 〈◊〉 is his eyes no lesse then Your life seemed good in theirs Thus every way from point to point the Ecce still greater in Tradam the deliverie 〈◊〉 In Ecce abijt in the delivery from how holds it there In his extremitie Saul found one yet to crie Absit to deliver him Never an Absit 〈◊〉 Never a one Yes one there was and that a strong one When that wretched creâ—ture that was set to do the fact in a sort hindered it for once But so faint a one it was as that would not serve as David's did Saul GOD was faine to stepp into David's room And when there was never a tongue on earth to say it to say it from heaven thence to give the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne siat I will not have it done From heaven He sent You helpe not by the cave's mouth but miraculously another way by them that 〈◊〉 whither they went but unwittingly were ledd by GOD to the place of your 〈◊〉 Let me see at the most there were but two attempts against Saul So he scaped 〈◊〉 Two and two against You Twise and twise escaped Your Majestie foure times iâ— all foure distinct dangers and as many preservations 1. That of him that stood â—eady armed 2. That of the dagger of the first 3. That of the sword Nay more then one Ecce duo gladij of the second brother 4. And that of the popular tumult worst of all These were but upon rising in the Text they rose not They were not upon rising but were risen up indeed So two Ecce's more in Yours And of all this perill Saul had no sense at all Awake he was but he might even as well have been asleep Of all that was said he heard not a word Of all that was done he perceived nothing had an easy escape he So was it not with Your Majestie You heard and saw all and felt somwhat of that was said and done escaped the perill but 〈◊〉 the fright and feare oftentimes worse then the perill it selfe Vpon the matter in Saul's somewhat was offered to be done but nothing acted No doing Heer there was doing doing and suffering both In Saul it never came to manum mittere not on his person hands were laid on his 〈◊〉 his person that not touched Yours was hands were layd blood was drawne 〈…〉 on your jaw the hurt on your hand remained to be seene a good time after So Saul's comes not home falls short in every point More Ecce's in Yours Your day Your danger Your deliverie the more of them the more is GOD still to be magnifiâ—â— by You and by us all All fell out well in the end though with both It was meant you should neither have risen Saul nor You. You both rose And either of you went viam suam 〈◊〉 not eorum but suam went not the way they would have sent you the wrong 〈◊〉 but viam suam your owne the right way the way of safety and peace And thus 〈◊〉 Saul's danger and thus Yours Thus the Text and thus the day 〈◊〉 Yours ended not so The goodnesse of GOD stayed not there Yours had a 〈…〉 another a further a greater Ecce yet beyond that of Saul There as Saul went 〈◊〉 So did his enemies their way too He scaped them and they him Non sic 〈…〉 sic It was not so with Yours You scaped them they scaped not You. Psal. 1.4 Quia 〈◊〉 â—imici tui Domine Ecce inimici tui For Lo thine enemies ô Lord Psal. 92.10 lo thine enemies shall perish and so they did and all the workers of wickednesse shall be destroyed and so they were Misit manum in manâ—â— mittentes He stretched his hands against them that stretched theirs against You. And because their hearts smitt not them in this so foule an attempt they were smitten to the hearts the sword went through both their hearts The very place they had designed for Yours became to them the place of their perishing perishing heere and perishing aeternally The day of which they sayd Now is the day come it came indeed but came and proved a dismall day to them the rubrick of it written in their owne bloud with an Ecce the last Ecce of all Behold our fearefull end and let every one feare to doe the like They sayd not Absit nobis à Domino GOD therefore sayd Absit Dominus
Elias's spirit but of His if they be His Disciples and so must come as He 〈◊〉 Non perdere sed salvare 〈◊〉 because we come not now to learne onely but to give thanks as the dutie of 〈◊〉 â—ay requireth after this we will lay the two cases together case by case this of 〈◊〉 to this in the text by which it will easily appeare I doubt not that we 〈◊〉 great cause every way of joy and thanksgiving nay of the twaine the 〈◊〉 the happie Ne perdas CHRIST 's Ne perdas of this day OR yer we come to the motion let us begin with that I. The Motive that was the beginning of all this quarrell that is Dissent in religion between the Samaritan and the Iew. We see the fruit of it heer and what spirit it maketh men of On the one 〈◊〉 Be they Iewes go they to Ierusalem let them have neither meat drink nor 〈◊〉 that is to say sterve them On the other Be they Samaritans Sectaries 〈◊〉 of their lives put fire to them burne them blow them up Mutuall and mortall â—â—tred breaking forth upon every occasion The woman of Samaria expresseth it by â—on co-utuntur They use not one side the other She might even as well have said Ioh. 4.9 cobutuntâ—r they abuse each the other so they do forgetting humanitie and divinitie 〈◊〉 on either part Heer is the fruit this the spirit it breedeth And these two the â—â—â—aritan and the Iew they made not an end of this till it made an end of them Look 〈◊〉 â—osephus you shall see in the dayes of Claudius Cumanus then deputie the very like 〈◊〉 â—ell to this heer upon the very same occasion taken wholy by the Zelotae and 〈◊〉 hard opened the way to the Iewe's warrs which neuer ended till the utter 〈◊〉 out and desolation of them both Thus it was and thus it wil be and by this 〈◊〉 â—ee how necessarie CHRIST 's Pax vobis is and the Peace-maker that could make 〈…〉 how blessed he should be blessed heer and blessed everlastingly Ioh. 20.26 Mat. 5.9 〈◊〉 let me tell you this withall this spirit was not then in all neither all the 〈◊〉 nor all the Samaritans Some there were on both sides more moderately 〈◊〉 The Disciples I doubt not did all of them the other ten too much dislike 〈◊〉 courtesie offered CHRIST yet all cried not for fire Two onely these two 〈…〉 the twelve On the other side the Samaritans neither all were not thus 〈…〉 Though this town received Him not it is said in the last verse they went 〈…〉 towne and there He was received So all Ver 56. neither all the Disciples thus 〈…〉 all â—he sonnes of thunder some the sonnes of rayne Mar. 3.17 as Bartholomew is 〈◊〉 nor all the Countrie of Samaria GOD provided better for both All had 〈…〉 a generall combustion if all had been of this destructive spirit and all did go 〈…〉 spirits 〈◊〉 the upper hand 〈◊〉 â—or their comfort that are such this that our SAVIOVR CHRIST was 〈…〉 but shewed himselfe on that side that enclined to humanitie and peace Ioâ— â—7 There was no fault in him It was still his desire coüti Samaritanis to use and be used by them He would have had water and asked it of the woman of Samaria Sent his Disciples to that town there to buy meat and now to this towne heer to take up lodging shewed himselfe still willing to breake downe this partition-wall In this very journey Luke 17.16 after this repulse heer yet He healed among others a Leaper yea though a Samaritan Yea so favourable that way He was and so readie to be used as He was counted and called a Samaritan for His labour Ioh. 8.48 Well then let this towne and these two Disciples please themselves in their consuming zeale that other town in the last verse and the other ten were in the right CHRIST was in the right I am sure and it is safe for us that the same mind be in us that was in CHRIST IESVS And so now to the Motion But first to the Motive And when they saw c. Let me say this for Saint Iames and Saint Iohn They saw enough to move any to indignation A great indignitie it is that which is done by common courtesie to every ordinarie traveller harbour for a night to denie that to any Omni animantium generi pabulum latibulum foder and shelter they are due to all living creatures by the law of nature Ver. 58. Within a verse after CHRIST saith Vulpes foveas habent c. Not to allow a man so much as every Fox is allowed a hole for his head a very great inhumanitie to any who could choose but be moved 2. And if to denie this to any were too much it received increase by the person It was CHRIST that was thus repelled of whose well using it stood them upon to be jealous and not to shew themselves cold in putting up any disgrace offered to their Master We must needs allow their zeale in their Master's quarrell 3. And when was this For that circumstance adds much heer It was even then when He was newly come downe from the Mount from His transfiguration immediatly upon that came this Him whom a little before they had seene glorified from heaven to see him now thus vilified upon earth would it not moove any 4. And who were they that did it A pelting countrie towne and they in it a sort of Samaritan-heretiques whom the world were well ridd of at whose hands who could endure to see Him thus used Comming from hatred of heresie how can it choose but be a good motion 5. And now why was it they did Him this disgrace For no other cause but for His religion because His back was to their Mount and his face to Ierusalem And heer zeale is in his prime Never so plausible as when it hath gotten Religion for his pretense and the Catholique cause for his colour then they may sett fire on the towne Put these now together 1 A barbarous indignitie harbour for a night denied and 2 denied Christ 3 Christ so late in all his glorie 4 and that by a sort of heretiques 5 and onely for that He was well affected in religion The case is home when they saw this it moved them to make a Motion Never talke of it the motion cannot be misliked specially comming commended by the Movers two of his Disciples and none of the meanest of them Gal. 2.9 Ioh. 21.7 two Pillers as Saint Paul calleth them and he whom Iesus so loved one of the two II. The Motion We see what moved them Now let us see what they move and upon what warrant They move to have them destroyed by fire from heaven Their Warrant sicut fecit Elias whom they had seen a little before in the mount and who they are sure would never have endured it In their motion me thinks
vigor that the force of fier should shew forth it selfe in their words both in the splendor which is the light of knowledge to cleere the mist of their darkned understanding and in the fervor which is the force of spirituall efficacie to quicken the dulnesse of their cold and dead affections And indeed the world was then so overwhelmed with ignorance and error and so overgrowen with drosse and other badd matter by Paganisme it long had beene Es. 6.6 that their lippes did need to be touched with a cole from the Altar Tongues of flesh would not serve the turne nor words of ayer but there must be fire put into the tongue and spirit and life into the words they spake a force more then naturall that is the force of the Spirit even to speake sparks of fire in stead of words to drive away the darkenesse and to refine the drosse of their heathenish conversation so long continued Our SAVIOVR CHRIST saw this and said Mar. 9.49 Every sacrifice then had need to be seasoned with fire but there was no fire to do it with Therefore he addeth in another place I came to send fire upon earth and this day He was as good as His word Luk. 12.49 and sent it And with such a tongue spake He himselfe when they said of Him Did not our hearts burne within us while He spake unto us by the way With such a tongue S. Peter Luk. 24.32 heere in the Chapter for sure there fell from Him something like fire on their hearts when they were pricked with it and cryed Men and brethren what shall we doe Ver. 37. And even to this day yet in them that move the dead and dull hearts of their hearers and make them to have a lively apprehension of things pertayning to GOD there is a remainder of that which this day was sent and they shew plainely that yet this fire is not cleane gone out But this is not alwaies nor in all with us no more was it with them but in those of their hearers which had some of the annointing and that will easily take the fire 1. Ioh. 2.27 in them good will be done Or at least where there was some smoking flax some remainder of the Spirit which without any great adoe will be kindled anew Them Mat. 12.20 it doeth good the rest it did not This for the fire These satt upon each of them In which sitting is set downe unto us 4 And sat on each of them their last qualitie of continuance and constancie The vertue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery tongues sitting the vice opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie tongues flitting They did not light and touch and away after the manner of butterflies but both they satt Verse 2. Verse 3. themselves in the former Verse and the tongues satt on them that is they abode still and continued stayed and steddie without stirring or starting aside saith the Psalmist like a swarving bowe Psal. 78.57 Of our SAVIOVR CHRIST himselfe how to know Him GOD himselfe gave S. Iohn Baptist a privie signe and it was this On whomsoever thou seest the Spirit lighting and abiding on Him That is He Lighting is not it Ioh. 1.33 though it be the Holy Ghost but lighting and abiding that is the true Signe Psal. 68.18.19 The same our SAVIOVR is this day said That ascending on high He gave gifts unto men and to what end that the LORD their GOD might dwell among them Marke that Dwell not might stay and lodge for a night as in an Inne or Hâ—stry and then be gone in the morning but Dwell that is have His habitation take up His residence among them The GOD or that person of the Deitie he there faith shall dwell is the Holy Ghost One of whose chiefe Attributes in the Psalme is that He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant Spirit Psal. 51.10 and A Sanctus come of Sancio there is as much said in the latine word as in the Hebrew Constant not desultorie and His fire not like the foolish meteor now in now out but permanent still like the fire on the Altar Levit. 6.12 So in vigor as His vigor is not brunts onely or starts impetus but habitus that it holdeth out habit wise Not onely like the sparks before which will make a man stirr for the present but leaving an impression such an one as yron redd hot leaveth in vessells of wood a fire-marke never to be got out more Such doth the Holy Ghost leave in the memories Psal. 119.93 In aeternum non obliviscar I shall never forget it And such did it leave in the hearts of the first Christians that could never be got out of their hearts by their persecutors till they plucked out hearts and all Mar. 9.49 With this Salt as well as with that fire saith CHRIST must every sacrifice be seasoned Not onely with that fire to stirr it up but with this salt to preserve it By this vertue in the former verse they were disposed to the Spirit and now heere you see againe by the Spirit they are disposed to this vertue And not onely disposed to it but rooted and more and more confirmed in it that we may learne to esteeme of it accordingly And thus have we as before heard what the sound so now seene what the sight can shew us even all foure 1. Tongues that they might preach 2. Cloven that they might preach to many 3. Fire that they might doe it effectually 4. And Sitting that so effectually as not flittingly but that it might be an efficacie constant abiding and staying still with them So forcible that continuall Now are we to know what all this amounts to what is the Signatum or thing signified of both these signes What was wrought in them by inward concurrence with this outward resemblance And that followeth in the fourth verse wherein there is a Commentarie of this Winde and a Glosse of these tongues Of the Winde in the forepart They were all filled with the Holy Ghost Of the Tongues in the latter They began to speake with other Tongues as the Spirit gave them vtterance But the time being already spent I will not so farre presume as to enter into it It would aske too long a treaty It remaineth now that first we offer up our due praise and unfayned hearty thanksgiving to Him that is ascended up on high for sending this day this blessing upon that His Church the Mother of us all The fruit whereof even of this Winde and of these tongues in the effect of them both the blowing of the one and the speaking of the other we all feele to this day so farre as Christendome is wide It is the duty of the day First then this and then withall secondly to endeavour that we may have this day some feeling of this dayes benefit our selves and some way finde our selves visited with
Gâ—n 1.2 Lâ—vit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the câ—â—efe witnâ—ssâ— It is the Spirit that beareth witnâ—sse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâ—es but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in â—arth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâ—areth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum â—al 4.9 Ioh. 6. â—3 Not the bloud without the Spirit no more then the flâ—sh without the Spirit non prodest quicquam as said He whose the flâ—sh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â— Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â— from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â— with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâ—it to move it and make it runâ—e it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâ—e as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concâ—rne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câ—r 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâ—e we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â— 8 2 Tim. 4.1 1. Cor. 1â— 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note