rude barbarisms had exempted them from the number of civil Common-wealths who did not deserve the name of people not of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without either Article or Adjective such as no body could point at with an Article or construe with an Adjective such as seem here to be excluded out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that yet one would think includes all Such as if you were to number up all the world you would leave out them to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to uncover and shew 'um to the world and out of their thick darkness to light them the way unto salvation Which brings me to the benefits together with the parties Light and Glory Light to the Gentiles Glory to Israel A light to lighten the Gentiles and the glory of the people of Israel I keep Gods method Fiat Lux begin with light Gen. i. 2. I need not tell you 't is a benefit Truly light is sweet and a pleasant thing it is says the Preacher Eccles. xi 7. and Mordecai joyns light and gladness together Hest. viii 16. So salutare letificans it is salvation that brings joy and gladness with it 2. Light of all motions has the most sudden it even prevents the subtilest sense And was it not so with this salvation When all things were in quiet silence and that night was in the midst of her swift course thine Almighty word leapt down from heaven out of thy Royal Throne Wisdom xviii 14. Salutare praeveniens vota Salvation that prevents our dreams and awakes our slumbering consciences 3. And when our eye-lids are past those slumbers then Lighten mine eyes O Lord that I sleep not in death Those dark chambers have no lights A light to lighten them a light to shew my self to my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reveal my inmost thoughts to shew me the ugly deformity of my sins will be a blessing Lumen revelans tenebras no dark-lanthorn light a light to shew us the darkness we are in our Salutare dispergens tenebras salvation that dispels the horrid darkness 4. And to do that the enlightning of the medium is not sufficient In conspectu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just before us it may be and the windows of our eyes damm'd up against it A light then to pierce the Organ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into it it must be Lumen penetrans oculum salvation not only presented to the eye but to the sight the eye fitly disposed to behold it 5. Every enlightning will not do that It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of revelation No other will serve the turn not the light of nature not the dictates of reason not the light of moral vertues or acquired habits but something from above something infused such as comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine inspiration What light else no remedy but buried we must be in everlasting night Scriptures or revealed truth the revelation of Iesus Christ must save whoever shall be saved No man can come to me except the Father draw him St. John vi 44. No man lay hold upon the Name of Iesus or salvation but by the inspiration of the Holy Spirit Lumen divine revelationis salvation by the glorious light of Divine Revelation 6. There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet wants an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Revelation that wants a Revelation such as St. Iohns a dark one This an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lightsome one such as Revelations are when Prophesies are fulfilled of things past not things to come Lumen Revelationis revelatae a light of salvation as clear as day 'T is time now to ask whither it is this light and revelation lead us I shall answer you out of Zacharies Benedictus S. Luke i. 79. They guide our feet into the way of peace Send forth thy light and thy truth and they shall guide me Psal. xliii 3. So David guide me whither Psal. lvi 13. To walk before God in the light of the living One light to another the light of grace to the light of glory So Lumen dirigens or salutare pertingens ad coelum salvation leading up to heaven Sum up all Salvation to make us glad a light a light to comfort not a lightning to terrifie The lightnings shone upon the ground the earth trembled and was afraid no such no lightning Nor St. Paul's light a light to blind but to give light nor to play about the medium only but to open and dispose the weak dim eye Not by a weak glimmering of nature nor by a dusky twi-light but by a clear Revelation not an ignis fatuus to misguide us out of the way into bogs and quagmires but to guide us to peace and to salvation Lastly not a light to any to see only that they are inexcusable ut essent inexcusabiles that seeing they might see and not understand a light to light 'um down to Hell that they might see the way down through those gloomy shades with more ease horrour and confusion that 's the event indeed sometimes the end never but thither upward from whence it comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the beginning of the Text to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end And can your thoughts prompt to your desires any greater benefits can you wish more And yet if we but consider in what plight the parties were upon whom the rays of this light shone the salvation will seem more beneficial They were in darkness and could any thing be more welcome to them that sit in darkness and the shadow of death then a light to lighten That was the miserable case the Gentiles now were in Neither have the Heathen knowledge of his laws 't was so in Davids time and so continued on till this days rising Sun scattered the Clouds and now the case is altered Dedi te in lucem gentium fulfilled in his time The Gentiles now enlightned Enlightned what 's that Those that are baptized are said to be enlightned Heb. x. So the Gentiles enlightned will be in effect the Gentiles baptized Baptized they may be with water and they had need of some such cleansing element to wash their black dark sullied souls but there is another Baptism with the Holy Ghost and fire fire that 's light so to be baptized with light will be with the Holy Ghost 'T was heavy midnight through the world Iudea was the only Goshen the land of light till he that was born this day breaking down the partition that divided Palestine from the nations gave way for the light which before shone only there to disperse its saving beams quite through the world Then did they whose habitations were pitcht in the region of death whose dwellings in the suburbs of Hell see a marvellous great light spring up that 's salus personis accommodata salvation fitted to the parties Fitted and tempestively too to them
and rule these resolutions desires and endeavours two Lights he makes true rectified reason and supernatural grace to guide them what to do at all seasons days and years and many little Stars many glimmerings of truth begin then to discover themselves which before did not After all this 5. the sensitive faculties in their course and order bring forth their living creature according to their kind submit themselves to the command of the superiour reason And then lastly when the Spirit has thus totally renewed the face of the earth of our mind and affections is the new man created after the likeness and image of God in righteousness and true holiness This the course this the order of the Spirits coming He comes moving upon the waters of repentance and first enlightens the darkness of our souls he orders all our faculties and powers he makes us fruitful to good works he daily encreases divine light and heat within us he reforms our sense subdues our passions regulates our reason sanctifies them all comes in light comes in grace comes in truth comes in strength comes in power that we might in his strength and power come one day all in glory And now he that thus created the old World and still creates the new new create and make us new and pray we all with holy David Psal. li. 10. Create O Lord in us new hearts and renew right spirits within us Cast us not O Lord for ever though we are now full of errors from thy presence and keep not thy holy Spirit from us but let thy Spirit of truth come down and guide us out of our wandrings give us the comfort of his help again guide us again into the ways of truth and stablish us there with thy free Spirit and that for the merits and mercies of thine only Son who here promised to send him and this day accordingly sent him to guide us to himself from grace to grace from truth to truth from truth below to true happiness above Jesus Christ our Saviour To whom c. THE THIRD SERMON UPON Whitsunday St. JOHN xvi 13. Howbeit when He the Spirit of Truth is come He will guide you into all truth AND He this day began to guide has continued guiding ever since will go on guiding to the end began it with the Apostles continued it to the Church and will continue it to it to the end of the World Indeed he that looks upon the face of the Christian Churches now would be easily tempted to think that either the time was not yet come that it should be fulfilled or that it had been long ago and his promise come utterly to an end for evermore For so far are we from a guide into all truth that we have much ado to find a guide in truth false guides and false spirits are so rise so far from being guided into all truth that 't is neerer truth to say into all error as if this guide had quite forsaken us or this promise belong'd not at all to us Yet for all that to us it is For the truth is 't is not this Guides this Spirits fault but ours that this all truth is so nigh none at all He will guide still but we will not be guided And into all truth too he will but we will not we will have no more than will serve our turn stand with our own humour ease and interest that 's the reason why he guides not now as in the days of the Apostles the first times the times of old We will not let him we cannot bear it as it is in the verse before or worse we will not bear we will not endure it every one will be his own guide go his own way make what truth he pleases or rather what him pleases the only truth every one follow his own spirit that 's the reason why we have so little of the Spirit of Truth among us There are so many private spirits that there is no room for this Yet if into all or indeed any truth that 's worth the name of saving we would be guided to this One we must return to one spirit or to no truth There is but one Trurth and one Spirit all other are but fancies He that breaks the unity of the Spirit that sets up many spirits sets up many guides but never a true one chance he may perhaps into a truth but not be guided to it and as little good come of it where the analogie of Scripture and Truth must needs be broken by so many differing and divided spirits 'T is time we think of holding to one Spirit that we may all hold the same Truth and in time be led into it all The only question is Whether we will be led or no If we will not the business is at an end If we will we must submit to this Spirit and his guidance his manner and way of guiding By so doing we shall not fail in any necessary saving truth He will guide us into all truth Which that he may as I have heretofore out of the former words told you of his coming so shall I now by his assistance out of these latter tell you of his guiding for to that intent and purpose he came to day and comes every day came at first and comes still comes 1. to guide to guide 2. into truth 3. into all truth 4. even you and all into it yet 5. to guide only not to drive or force us to guide after his own way and fashion not our fancie of which lastly we need not doubt or make a question he will do it So that now the Parts of the Text will plainly rise into these Propositions 1. That though Christ be gone he has not left us without a guide but has sent Him that shall guide us still 2. That He that shall do it is He that very He that is the Spirit of Truth just before No other can 3. That guide therefore into truth he will no other will 4. That he will guide not into this truth or that truth only but into all 5. That he will guide even us too You and you and you us as well as those that were before us all 's but You. 6. That he will do it yet but after his own way and fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the way he comes after as he comes so will he guide set us a way to find the truth and guide us after that way and no other 7. That for certain so it is He will Howbeit he will though yet he has not though yet we peradventure will not or cannot endure to be guided yet when we will set our selves to it He will guide us into c. it shall be no fault or failure of his for he for his part will is always willing The sum of all is this to assure us 1. that notwithstanding all the errors and false spirits now abroad there is a Spirit of Truth still
to the squares of righteousness is to make streight paths both together compleat the preparation which we will consider first in general then in particular first how his way generally is to be prepared then how particularly after a more particular and special way and manner We cannot find how in general to prepare his way better then by the words that follow immediately in the Prophet Isa. xl 4. and are so repeated also by S. Luke iiâ— 5. Every Valley shall be filled and every Mountain shall be brought low and the crooked ways shall be made streight and the rough ways shall be made smooth Every Valley must be filled the empty valleys of our Souls filled up with the fruits of all good works these valleys must stand so thick with such holy corn with all good fruits that they laugh and fing make us sing merrily the praises of the Lord. 2. Every Mountain and Hill must be brought low all our proud high thoughts laid down The greater Mountains and lesser Hills mole-hills as well as Mountains as well great as less and as well less as greater sins cast down our very natural reason and understanding submitted to the obedience of faith 3. The crooked ways must be made streight all our crooked ways distorted actions perverse affections all that is awry or swerving from the rule of Gods Commandments must be rectified and set right 4. All the rough ways made smooth all our roughnesses and unevennesses natural or customary made smooth and level no stones of offence no thorns or bushes hedges or ditches in the way That the way be neither mountainous with pride nor dark with ignorance nor dirty with lust nor thorny with worldly cares nor hollow with hypocrisie nor slippery with riot nor washy with drunkenness nor tedious through slothfulness nor uneven with irresolution and inconstancy Fill the low valleys we must with high heavenly affections and contemplations with high degrees of Piety and Devotion Bring down the hills by humility and obedience Streighten the crooked by righteousness and uprightness Smooth the rough ways with meekness gentleness and charity Rull down the haughty towring thoughts raise up the groveling mind rectifie the perverse intentions smooth the rough and uneven passions of the soul prepare them all remove out of them every thing that may offend and bring them all into the way of the Lord. Thus in general But we have a more particular and special way for we may consider the way of the Lord either as the way of a King for he is both Lord and King coming against us with his Armies or as a King coming to us in his Triumph to honour us and rejoyce with us If we consider the way of the Lord as of one coming against us for destruction prepare we then as the men of Bethulia did against Holofernes Judeth iv 4 5. They sent messengers into all the coasts they possessed themselves beforehand of the tops of the high mountains they fortified the villages laid up victuals for the provision of War and gave charge to keep the passages ver 7. so they prepared do we so too possess we the tops of the mountains by setting our affections upon things above fortifie we the poor villages of our weak natures by strong and holy resolutions gather we together all kind of provision for our souls out of the Holy Scriptures by constant reading and meditation keep all the passages of them with care and vigilance and send out messengers into all the coasts of heaven and earth send up our prayers to the God of Heaven for help our desires to the Saints upon the earth to assist us with their devotions advice and company Prepare we armour too with Vzziah 2 Chron xxvi 14. Shields and spears and helmets habergeons and bows and slings Stand we thus ready armed in the way our head covered with the hope of salvation for a Helmet our breast armed with righteousness for a Breast-plate our body defended with the Habergeon of a holy conversation in our left hand the Shield of Faith and in our right hand Alms far better then the strongest Spear says the Son of Sirach Ecclus. xxix 13. the Sword of the Holy Spirit the word of truth girt to our loins the bow and arrows of the holy fear of Gods Judgments hanging on our shoulders the Cross of Christ for our Sling and himself for the stone to smite our grand enemy in the fore-head and put him to a perpetual shame Thus make ready to entertain him But if 2. he come to us in the way of triumph or grace and favour then prepare we the way as is usual at the entertainment of great Princes Now at such times they sweep or wash the ways and streets they pave they gravel them they rail them in they hang them with Tapestry they strew them with Rushes and Flowers they set guards to fence the ranks and place themselves in order to cry out Vivat Rex or some such thing to receive them with joyful acclamations Let us go and do likewise Wash all our ways with tears sweep them with the besom of confession pave them with pious vows and purposes spread them over with fair amendment rail them in by the obedience of faith and daily caution adorn them by the imitation of the lives of holy Saints set them like so many pictures in Tapestry before thee shrew them with sweet Herbs and Flowers the Roses of Chastity the Lillies of Purity the Balm of Charity the Hyssop of Humility the Violets of Patience the Woodbines of Hope and Love the Bays of Constancy all the sweets of piety and vertue guard the way guard all the ways with attention and godly zeal and make all the streets and ways resound again with the eccho of praises and thanksgivings This it is to prepare his way And thus every way of his we spoke of must be prepared Our Souls so ordered out Meditations of the Law so regulated our Repentance so adorned our Baptisms so accompanied our Obedience so fulfilled Gods Providence and way of dealing with us so accepted with clean hearts grounded resolutions an even temper with care and diligence with exemplary vertue sweetness and moderation zeal and attention humility and thanksgiving All this while make streight must not be forgotten All this must be done now also with upright hearts sincere intentions not in outward form and appearance only not for fear of punishment not for hope of reward and praise not meerly to avoid danger nor yet lastly to be seen of men All these the Pharisees did and yet for all that none of them keeps the Law says Christ. The Law is not fulfilled by the external act the Commandments not kept by the outward performance 't is the inward spirit of Charity when they are done with that that only keeps them 't is that only that makes right ways sound paths without it they are but rotten ways or hollow ones such as Christ will not
these are all old worn tatter'd things not worth the taking up nothing now worth any thing but Christ nothing but Christ and those new things those graces are in him Thus old things are past with the true Christian but 2. all things also are become new in him He has a new heart and a new spirit he has no more a heart of stone but a heart of flesh a soft tender pliable heart a meek and well disposed spirit a loving spirit he is no more what he was the old ego he has a new understanding things look not to him as they did of old he vilifies the world and worldly things His affections new he affects not what he did before he contemns all things below He is a King and rules over his passions he is a Priest and sanctifies them with his Prayers he lives under a new Law the Law of the Spirit and not the Flesh he makes every day new Covenants with God A Member of the Church he is and the Kingdom of God is now within him He is a great adorer of the Sacraments of the Church and daily offers up himself a Sacrifice to God his Soul and Body and all he has and pours out his praises His Body is the Temple of the Holy Ghost and the Altar of his Heart burns with the continual fires of Devotion and Charity He now lives no more but Christ lives in him that 's the new life he leads and it leads him into glory A new thing of which he has a glimpse and a kind of antipast here that makes him relish nothing else but cast all behind his back as old rags and dirt to press forward to the mark for the price of the high calling of God in Christ Iesus Phil. iii. 14. This is the new Creature the new man in whom old things are past away and all things become new And shall all things become new and not we shall all old things pass away and we remain in our old sins still every thing be cloth'd with a new lustre we only appear in our old rags still Certainly we cannot judge it reasonable Better use I hope we will make of this days Text of this New-years lesson Put off says the Apostle concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of our minds and put on that new man which after God is created in righteousness and true holiness Eph. iv 22 23 24. 'T is his counsel must be our practise The time past of our life may suffice us says S. Peter 1 Pet. iv 3. to have wrought the will of the Gentiles It is sufficient it is sufficient 'T is time now we unlearn our old lesson unravel our old work leave off our old course of life and begin a new to live henceford to righteousness and not to sin to God and not to men The new entred year calls for it the Text calls for it the Blood of Christ spent at his Circumcision lately past which yet this day and some days still to come commemorate cries for it that we would no longer count the blood of the new Covenant an unholy thing but betake us to it and live by it after a new fashion in newness of life I call you not to legal washings but the washings of Baptism and Repentance not to Iewish Feasts but Christian Festivals not to sacrifice Lambs and Sheep but your Souls and Bodies not to old Ceremonies but the new substance the Righteousness of Jesus Christ. Let him now begin his new reign in you let his new Commandment of Love be obeyed by you his Church purchased so dearly not be cowardly deserted by you keep his Covenant frequent his Temples adorn his Altars reverence his Priests follow the guidance of his Holy Spirit when he inspires good motions into your hearts amend your lives and become all new men in Jesus Christ. And when all these old things shall pass away and the new Heaven and Earth appear when he that sits upon the Throne Rev. xxi 5. shall make all things new then shall we be all made new again even these old decayed ruines of our bodies too and both souls and bodies clothed with the new Robes of Glory that shall never pass away but be ever new ever glorious for evermore THE SECOND SERMON ON THE Circumcision St. LUKE ii 21. His Name was called Iesus ANd to Day it was that He was called so when eight days were accomplished for his circumcising And they did well to call him so for it was the Name the Angel named him before he was conceived in the womb And he could be called by no better For Nomen super omne nomen says St. Paul of it Phil. ii 9. A name it is above every name for above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come Eph. i. 21. A Name that has all things in it that brings all good things with it that speaks more in five letters than we can do in five thousand words speaks more in it than we can speak to day and yet we intend to day to speak of nothing else nothing but Iesus nothing but Iesus The sooner then we begin the better And to begin the sooner we shall set upon it without either the Circumstances before or after in the verse or the Ceremonies either of Preamble or of Division of the words Only for Method sake and memory I shall shew you the fulness and greatness of this Name in these seven Particulars 'T is a Name of Truth and Fidelity 'T is a Name of Might and Power 'T is a Name of Majesty and Glory 'T is a Name of Grace and Mercy 'T is a Name of Sweetness and Comfort 'T is a Name of Wonder and Admiration 'T is a Name of Blessing and Adoration A faithful mighty glorious gracious comfortable admirable blessed Name it is given Him to Day to be called by but to be called by and to be called upon by us for ever that we also may be filled with the truth and power and glory and grace and sweetness and wonder and all the blessings of it This is the sum of what we have to say of this Great Name and now we go on with the Particulars A Name it is first of veracity and fidelity of faithfulness and truth This Iesus is but the old Ieshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much mentioned so often fortold so long expected all the Scripture thorow The Greek termination of◠only added that we might so understand that all those Types Prophesies and Promises were now terminated and at an end in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Iesus the Greeks and Gentiles taken in too to fulfill all that had been before named or spoken any way concerning him The testimony of Iesus is the very spirit of Prophesie Rev. xix
yet see a little one step farther See and learn Is Christ our Saviour here a Child see then that we become like little children in humility and innocence we shall not see Heaven nor him in it else he tells us S. Mat. xviii 3. Is he so little let not us then think much to be accounted so to be made so Is he content to lie in his Mothers lap let not us grudge then if we have no where else to lie than upon our Mother earth Is he content to partake our weaknesses let not us then be impatient when we fall into sicknesses and infirmities Is he a Child to be adored and worshipped let us then be careful in all places and at all times to adore and worship him Will he accept our presents let us present our Souls and Bodies and Estates and all to his service lay all our treasures at his feet worship him with all that is precious to us think nothing too precious or good for him In a word is he to be found is he so easie to have access to Call we then upon him whilst he is near and seek we him while he may be found seek we him how he will be found for always he will not nor every way he will not Follow therefore the Wise mens steps so soon as ever the Day-star arises in our hearts so soon as ever any heavenly light of holy inspiration shines into us begin we to set forward get we out of our own Countries from our sins arm our selves against all temptations against the pleasures the perfumes and spices of Arabia Faelix of prosperity and honour against the sandy Desarts of Arabia Deserta against driness and dulness commonly the first temptations that we meet with in our way to Christ that make us to have little or no relish of it against the rocky and thievish passages of Arabia Petraea against the rocks of temptations and afflictions against the subtleties and treacheries and violences of the suggestion of ill companions wherewith the Devil doth way-lay us Get we up to Ierusalem the Holy City enquire we there of the word of God and at the mouth of the Priest which God hath said shall preserve knowledge for others good what-ever for his own Ask I say and enquire there how we shall find out Christ rejoyce we ever in the light of Heaven walk by it make much of it of all holy motions and inspirations continue in it and let neither the tediousness of the way nor the frailty of our own flesh nor any stormy or tempestuous weather any cross or trouble nor any Winter coldness of our own dull bosoms nor sometime the loss even of our guides those heavenly and spiritual comforts which God sometimes in his secret Wisdom withdraws from us nor any carnal reason or interest deter us from our search after this Babe of Heaven after Christ the Saviour but go on constantly and chearfully through all these difficulties to the House of God to the Church of Christ then shall we be sure to find him find him with his Mother our souls find him our affections embrace him then will he be exalted in us and exalt us from this House the Church Militant below to that above the Church Triumphant in the Heavens this Child make us grow from grace to grace till we come to the perfect stature of himself here of Grace and hereafter of Eternal Glory THE SECOND SERMON ON THE EPIPHANY St. MAT. ii 10. When they saw the Star they rejoyced with exceeding great joy IOY and great joy and exceeding great joy What 's the matter truly no great matter one would think only a Star appearing Who is it then that are so much rejoyced at it may we not call their wisdom into question their joy into dispute For the men they were Wise men I can tell you ver 1. Wise men from the East great Wise men and for their rejoycing 't is the wisest action they ever did because it was the best sight they ever 〈◊〉 the luckiest Aspect they ever beheld in Heaven the happiest Star that thus led them out of the region of darkness into the land of light that thus conducted them to Christ's abode and presence the greatest reason in the world to be glad at Ye hear much talk of a late Star or Comet and much ado about it but no great joy as I can hear It comes they tell us upon a sad errand is sent to us with heavy tidings no such but is that I believe though I have no confidence of their wisdom that pretend to tell us its intent and business But those They in the Text I know were truly wise because the Letter tells us so especially guided and directed into the knowledge and meaning of the Star they are so glad at And the Star comes with the best news that ever came is but a Ray of the Star of Iacob the Morning-Star to usher in the Sun of Righteousness or our usher to him Other Stars do commonly but befool their Students delude their observers and make them sad This makes us wise and glad and glad to salvation too The other too often tend from Christ cause men to forget him take away the faith and trust that is due to him to put it to a wandering Planet its Aspect and Position This brings us to him brings us to Iesus and his holy habitation And because it does so we will look upon it and be glad follow it and be exceeding glad For to us still the Star shines and we may see it in the Spirit in the spiritual sense and meaning And indeed that 's the best the only seeing The eye of sense could not in these Magi that saw it then in being cannot in us that see it now only in the notion work the joy the Text expresses There was an inward light that made the outward then so comfortable the meer light of a Star though never so glorious could never else have done it cannot now if it should appear again It was some internal light and revelation then concerning it made them so glad will make us as glad as they if we so look upon it as well as they And they and we are but the same of the same stock and kin Gentiles both both equally concerned in the Star and in the joy they only the first-fruits we the lump they saw it in the heavens we see it in the word a thing as clear and firm every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it as the heavens and we as much reason as they had to be glad So both the sum and division of the Text will be comprehended in these two particulars The ground of their joy and ours and the extent of it The ground and occasion of their joy and ours what they did then what we are still to rejoyce in When they saw the Star they rejoyced when we see it we must do so too The extent and measure of this
whoever shall take him shall take us too We will not part no not in death we will live and die and sleep and rise again together He that will have him shall have us whether he will or no He is in our arms there we will keep him Yet in lieu of parting with him we will part with our selves and offer our selves for him if that will do it yes and that will do it Duo minuta habeo Domine corpus animam says the devout Father I have two mites O Lord I have two mites to offer to give thee for thy Son to offer thee for him my soul and my body Them thou shalt have willingly I am content to part with them so I may keep him and they will content him Offer them up then a living reasonable sacrifice for it will be an acceptable service too an acceptable blessing of him Yet as we offer up our selves we must now lastly offer up Christ too He gave him to us to be an offering for us to sanctifie all our offerings for a blessing to us to bless all our blessings And for the imperfection of all our righteousness offerings and sacrifices prayers and praises and blessings to make them accepted which in themselves and their weak performances no way deserve he was given us to offer His perfection will make amends for our imperfections his purity for our impurities his strength for our weakness and for them when we have done all we can to be accepted we must offer him or have all rejected We must when we begin to bless turn our selves with old Iacob to this Caput lectuli this beds-head whereon only the soul can rest or leaning upon the top of this Staff as the Apostle renders it the only staff wherein old Israel trusts the only staff whereon we rely for mercy and acceptance This is the name of the Angel in whom only we are to bless in whom only we are blest in whom either God blesses us or we him This is the sum he the chief of all our oblations all our blessings by oblation and the blessing both of our resolutions and endeavours all without whom we can do neither the one nor other neither resolve good nor practice it He therefore is to be offered with all thankfulness to God by us his merits only to be pleaded by us and the form of all our blessing thus to run Not unto us O Lord not unto us but unto thy holy Son the Child Iesus give the praise It was not our own arm that helped us to him 't is not our own arms that can hold him 't is not our own strength that can keep him 't is not our own hands that can present any offering worthy of the least acceptance To God only therefore be the praise to Chrìst only the merit of all our blessings Thus are we lastly to pray too that God would accept us and our blessing Bless him with our petitions 1. That he would please to pardon all our sins or pass by all our weaknesses in this days in every days performance our neglects our coldnesses our drinesses our wearinesses and all the issues of our infirmities any ways That 2. he would accept our offerings and be pleased with us in his Son accept us in his beloved That 3. he would grant us the benefit of that holy Sacrament which we have this day received all the benefits of his Death and Passion the full remission of all our sins and the fulness of all his graces signified and conveyed by those dreadful mysteries That 4. he would particularly arm us every one of us against their particular corruptions with strength and grace proportionable to every one and effectual to us all For proper and particular petitions rising from the sense of our several necessities are this day proper to be askt and as easie to be obtained whilst it is his own day in which he invited us to him and will deny us nothing that we shall earnestly faithfully and devoutly ask him For this also to pray to petition is benedicere and it is a way of blessing God to offer up our prayers thereby acknowledging and confessing his power and goodness which is no less in other words than to praise and bless him He that offers praise honours him and he that presents prayers professes and proclaims him Almighty Father gracious and good and glorious God at the very first dash God blessed for evermore Light up now your Candles at this evening Service for the glory of your morning Sacrifice 't is Candlemas Become we all burning and shining lights to do honour to this day and the blessed armful of it Let your souls shine bright with grace your hands with good works Let God see it and let man see it so bless we God Walk we as Children of the light as so many walking lights and offer we our selves up like so many holy Candles to the Father of light But be sure we light all our lights at this babes eyes that lies so enfolded in our arms and neither use nor acknowledge any other light for better than darkness that proceeds from any other but this eternal light upon whom all our best thoughts and words and works must humbly now attend like so many petty sparks or rays or glimmerings darted from and perpetually reflecting thankfully to that glorious light from this day beginning our blessing God the only lightsome kind of life till we come to the land of light there to offer up continual praises sing endless Benedicite's and Allelujahs no longer according to the Laws or Customs upon earth but after the manner of Heaven and in the Choire of Angels with holy Simeon and Anna and Mary and Ioseph all the Saints in light and glory everlasting Amen Amen He of his mercy bring us thither who is the light to conduct us thither he lead us by the hand who this day came to lie in our arms he make all our offerings accepted who was at this Feast presented for us he bless all our blessings who this day so blessed us with his presence that we might bless him again and he one day in our several due times receive our spirits into his hands our souls into his arms our bodies into his rest who this day was taken corporally into Simeons arms has this day vouchsafed to be spiritually taken into ours Iesus the holy Child the eternal Son of God the Father To whom with the holy Spirit be all honour and praise and glory and blessing from henceforth for evermore Amen A SERMON ON THE First Sunday in Lent 2 COR. vi 2. Behold now is the accepted time behold now is the day of Salvation ANd truly such a time is worth beholding For the business of it here being of no less concernment than Gods reconciling us to himself ver 18 19. of the former Chapter the committing the word and office of this reconciliation to his Ministers ver 20. of the
come upon us and hurry us hence before we are aware into the horrors and miseries of everlasting darkness 4. By this time you understand this ecce is not to set us a gazing up into Heaven or observing days and months and times and years but to retrive our months of vanity as holy Iob calls them and fill the days we live with more acceptable employments For God having so late accepted our persons and our complaints and prayers and tears or rather us indeed without them and desiring only of us that we would but accept and employ those mercies and all others of his to our own salvation we should be me thinks the most unreasonable of men to be so unkind to God as either not to receive his grace or receive it still in vain Worthy it is of better usage for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. iv 9. Accepted here the same with that worthy of all acceptation there The very time says our Apostle is such what then is the salvation of it that surely much more Accept we it therefore and the time of it with all readiness with all thankfulness with all humility Take we all the opportunities henceforward of salvation look every way about us and slip none we can lay hold on This ecce ecce reiterated is to rouse us and to tell us that our ecce should answer Gods Ecce tempus says he ecce me or nos say we Behold the time behold the day says God Behold us say we O God our hearts are fixed our hearts are fixed our hearts are ready our hearts are ready to accept it Ecce adsum says Abraham behold here I am Ecce venio says Christ Lo I come to do thy will O God Behold thy servants are ready says David to do whatsoever my Lord shall appoint And behold we are coming we are here we are ready with thee according to thy heart these are the returns or Eccho's we are to make God back again Nor is it time to dally now Time is a flitting Post Day runs into night e're we are aware this Now is gone as soon as spoken and no certainty beyond it and no salvation if not accepted e're we go hence There are I know that cry to day shall be as yesterday and to morrow as to day all things continue as they were since our Fathers fell asleep And this thing you call Religion does but delude us and our Preachers do but fright us this salvation they talk of we know not what to make of it if there be such a thing indeed the day is long enough we may think time enough of it many years hence Such scoffers indeed St. Peter told us we should meet with But I hope better things of you my beloved and such as accompany salvation And I have told you nothing to fright you from it I have not scar'd you with the antient rigour nor terrified you with primitive austerities I have only shewed you there is such a thing as salvation to be thought of and 't is time to set about it You cannot fast you 'l tell me you are weak and sickly it will destroy you You cannot watch you say it will undo you you cannot give Alms you have no moneys You cannot come so oft to Prayers as others your business hinders you But however can you do nothing towards it towards your own salvation can you not accept it when 't is offered can you not consider and think a little of it If you do but that I shall not fear but you will do more When you have business you can spare a meal now and then to follow it and nothing's made on 't when you are at your sports or play you can sit up night after night and catch no hurt for a new fashion impertinence or vanity you can find mony and time enough at any time for any of these I desire you would but do as much nay half as much I am afraid I may say the tenth part so much to save your souls spend but as much time seriously upon that as you do upon your dressing your visits your vanities not to require any thing so much of you upon that as upon worldly business and dare promise you salvation you shall be accepted at that day at that day when our short Fasts shall be turned into eternal Feasts our petty Lents consummate into the great Easters when time it self shall improve into eternity this day advance into an everlasting Sun-shine and salvation appear in all its glories Accept us now O Lord we pray thee in this accepted time save us we beseech thee in this day of salvation that we may one day come to that eternal one through him in whom only we are accepted thy beloved Son Christ Jesus To whom with thee and thy Holy Spirit be consecrated all our times and days all our years and months and hours and minutes from henceforward to whom also be all honour and praise all salvation and glory for ever and ever Amen A SERMON ON THE Second Sunday in Lent 1 COR. ix 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a castaway DVrus sermo A hard Text you 'l say a whipping Sermon towards that begins with castigo and ends with reprobus that is so rough with us at the first as to tell us of chastning and keeping under the body and so terrible at the last as to scare us with being castaways unless we do it And that too cum aliis praedicaverim the greatest Preachers the very Apostles themselves after all their pains no surer of their Salvation than upon such severe conditions If the Preacher will needs be preaching this tell us of disciplining our bodies talk to us of being castaways Quis cum audire potest who can endure him who can bear it Well bear it how we can think of it what we please be the doctrine never so unpleasing it must be preacht and bear it we must unless we know what to preach better than St. Paul or you what to hear or do better than that great Apostle And 't is but time for us to preach for you to hear it Men daily fool away their souls by their tenderness to their bodies and their salvation by the certainties they pretend of it 'T is time to warn them of it And this Time as fit a time as any can be to do it in the holy time of Lent A time set apart by the holy Church to chasten and subdue the body in And the opportunity is fallen into my hand among the rest and vae mihi si non I cannot excuse my self if I do not take it if I neglect the occasion to do my utmost to keep my self and you from being castawaies I know people do not love to hear on 't and the Preacher shall get
cry'd out openly We fools we fools indeed how have we cheated our selves of Heaven the glorious Kingdom whilst the poor Lazarus's these poor contemptible things crept in and we with all our pride and riches and vaunting quite shut out ver 8. And now I may read the Text another way as an assertion not a wish and I find it read so Thus Si saperent intelligerent providerent If men were wise they would both understand and consider all these things without this ado They would presently turn considerarent into providerent too and so the word is rendred by the vulgar and provide now for their latter end And the provision will not stand us in much nor shall I stand long upon it Three ways to do it and you have all The Son of Syrach's 1. Remember thy end and let enmity cease says he Ecclus. xxviii 6. Let us not spend our wits our courage our estates any longer in feuds and enmities seeing God has now at length so strangely brought us all altogether The 2. way shall be his too with a little alteration Ecclus. vii 36. Remember thy latter end and that thou never henceforward do amiss I know 't is read remember and thou shalt not but 't is as true if read remember and thou wilt not if you consider it as you should you will also provide you sin no more To make all sure make the provision our Blessed Saviour would have you for a third Provide the bags that wax not old St. Luke xii 33. friends that will not fail you make them to you out of the Mammon you have gotten make the poor your friends with it That when ye fail they may receive you into everlasting habitations S. Luke xvi 9. And consider lastly for the close of this part of the Text and I am almost at the close of all that all this is Gods desire He wishes it here he wishes it all the holy Text through Oh that there were such an heart in them Deut. v. 29. O that my people would hearken to it Psal. lxxxi 14. O that men would therefore Psal. cvii. four times in it II. And yet the second general of the Text tells you he does more wishes it so heartily that he complains again complains they answer not his wishes And wisht he has so often that he may well complain How often have I says he St. Luke xiii 34. so often nor they nor we can tell it Only so often Noluistis as often as he would so often they would not All the day long he had stretched out his hand unto them sent to them by his messengers early and late to desire them visited them with judgments courted them with mercies and yet they would not disobedient and gain-saying people that they were And therefore complain he does that do what he can he must give them up though with a Quomodo te tradam Hos. xi 8. with great regret and sorrow give them up for fools men of neither understanding nor consideration men that like fools throw away Gold for baubles men that are so far from understanding or considering that they live as if they car'd not whether they went to Heaven or Hell But I love not to lengthen out complaints in this case I should ne're have done and 't is time I should And the Text only insinuating not enlarging Gods complaints gives me an item to do so too Only give me leave in brief to sum up all Every wise man before at any time he begins a work sits down and considers what he has to do and to what end he does it O that we would be so wise in ours that we would retire our selves some minutes now and then to consider the ill courses at any time we are in or entring on And when we are got into our Chambers and be still thus commune with our selves What is this business I am about to what purpose is this life I lead this sin this waste this vanity Am I grown so soon forgetful of my late sad condition or so insensible of my late rebellions and of the pardon God has given me as thus impudently to sin again Is this the reward I make him for all his mercies thus one after another to abuse them still or is it that I am weary of my happiness and grown so wanton as to tempt destruction Is it that I may go with more dishonour to my Grave leave a blot upon my name and stand upon record for a fool or worse to all posterity for ever Is it that I have not already sins enough but I must thus foolishly still burthen my accompts Is it that I may go the more gloriously to Hell and damn my self the deeper Is it that I may purposely thwart God in all his ways of mercy and judgment cross his desires scorn his entreaties defie his threats despise his complaints anger him to the heart that I may be rid of him and quit my hands of all my interests in Heaven for ever Why this is the English of my sins my profaneness and debaucheries the courses I am in or now going upon and will I still continue them This would be considering indeed and a few hours thus spent sometimes would make us truly wise And let us but do so we shall quickly see the effect of them God shall have his wishes and we shall be wise and we shall have ours too all we can wish or hope and no complaining in our streets All our former follies shall be forgotten and all ill ends be far off from us and when these days shall have an end we shall then go to our Graves in peace to our Accompts with joy and passing by some of us perhaps even the gates of Hell come happily to the end of all our hopes the salvation of our souls have our end glory and honour and immortality and eternal life where we as Daniel tells us the wise do shall shine as the brightness of the Firmament and as the Stars for ever and ever Whether he bring us who is the eternal Wisdom of his Father Jesus Christ to whom with the Father and the Holy Spirit three Persons and one Eternal Immortal Invisible and only Wise God be all Power and Riches and Wisdom and Strength and Honour and Glory and Blessing for ever and ever A SERMON ON THE ANNUNTIATION OF THE Blessed Virgin Mary St. LUKE i. 28. And the Angel came in unto her and said Hail thou that art highly favoured The Lord is with thee Blessed art thou among women THe day will tell you who this Blessed among women is we call it our Lady-day And the Text will tell you why she comes into the day because the Angel to day came in to her And the Angel will tell you why he to day came in to Her she was highly favoured and the Lord was with her was to come himself this day into her to make her the most blessed among women sent
Christ Crucified and to teach him and not to know any thing but in order to it at least not to profess any thing above or equal with it that may swallow up the time which ought to be spent in divine employments Thus this not knowing is first determined by the person Persons wholly interessed in the business of Heaven not to turn their studies into a business of the world persons design'd to an extraordinary office not to deal in it by extraordinary means but guide all according to that rule and way and work that God has set them But the not knowing the secular Sciences is not only limited to spiritual persons there are limits within which all must keep as well their ignorance as knowledge When at any time they will determine not to know it must be 1. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by judgment and discretion not promiscuously such things as sound judgment propounds unnecessary dangerous or unfruitful It must be 2. by a non judicavi quicquam whatsoever knowledge we have of humane Sciences we must judge and reckon it as nothing determine it to be no or her than dross and dung than building with hay and stuble in respect of the knowledge of Iesus Christ not any thing to that It must be 3. too without putting any estimate upon our selves for any such knowledge we must still think we know nothing whilst we know no more Moses a man as St. Stephen stiles him Acts vii 22. mighty in words and deeds and learned in all the wisdom of the Egyptians yet when God would send him of his errand considering that tells God he was not eloquent neither heretofore nor since he had spoken to his servant but slow of speech and slow of tongue And Isaiah that Seraphick Prophet cries out he is a man of unclean lips Isa. vi 5. so little valued they all their knowledge when they had but a glimpse of that great knowledge God was now imparting to them How much soever we think we know before when we once come to the knowledge of Christ or but our thoughts to come to know a taste of the riches of the fulness of the knowledge of Christ we then know we know nothing count our selves dolts and ideots meer fools and blocks for squandering away so much time and cost and pains upon those empty notions whereby we are not an inch the nearer Heaven and it may be the further from God after all our labour Then only we begin truly to know when we can pass this sentence upon our selves that we know not any thing when we are so humble that we think so at least think not any thing of our selves for all we know 4. We must determine not to know any thing at all of humane Sciences or natural reasonings rather than to determine our selves by it renounce it rather all knowing and turn all to believing not fix our faith upon natural principles or believe no further than we can know rather than so we had far better know nothing set it up for a resolution however in the matters of faith not to know that is not to go about to determine them by reason for the natural man he understands them not ver 14. they are foolishness unto him a foolish thing to him to talk of a God Incarnate of a Crucified Saviour of a Religion whose glory is the Cross and reward he knows not where nor when Or 5. he is only not determined to know any thing so the negative is truly joyn'd not to his knowledge but to his determination not determined if he know it he counts it but by the by his main business is something else humane knowledge is but by the way and obiter he intends them not for his doctrine nor yet to prove or stablish his doctrine upon them as upon foundations nor pearch moral and natural Philosophy for Divinity but to advance both the one and the other all Philology Language and History to the Service of Christ and the glory of his Cross to use our Rhetorick to set forth his sufferings the merit and benefit and glory of them our natural Philosophy to find us out the God of Nature in all his works moral Philosophy and History to disswade Vice and encourage Vertue even by the light of nature the knowledge of the Heavens and heavenly Spirits to declare his excellent and wondrous works our Criticisms to sift out truth and our Languages to express it in a word not so much to know any of them as God through them not them properly but Christ Iesus by them There is no fear of humane Sciences thus determined Yet there is one way more to determine our not knowng by by the persons with whom we have to do Our Doctrines for so we told you and for the chief meaning here we tell you now again to know here signifies to teach our Doctrines are to be proportioned and fitted for the auditory It was no meaner a mans practice than St. Pauls to the weak to become as weak to gain the weak to the weak and simple not to speak mysteries and speculations to them that were without Law as without Law plain honest dealing not quirks and quillets to gain such not to know any such thing among such as they Yet sometimes upon the same ground to do quite contrary to confound the wisdom of the world by that which that counts foolishness the strength of the world by that it reckons weakness the honourable things of the world by things which that esteems base and ignominious The Corinthians gloried in their learning and eloquence St. Paul to confute their vanity undertakes to do more by plainness and rudeness of speech and ignorance than they all of them can by all their wisdom and rhetorick among them he will make no use of any thing but the contemptible knowledge of the Cross of Christ and yet do more then all their Philosophers and Orators Where Learning will serve but to ostentation and the ear only tickled by it or humane applause not edification Schism not peace the issue of it among them not to know any such thing is best of all for let all things be done says the Apostle to edification 1 Cor. xiv 26. and if that will be done best by plainness to use plainness if by learning to use that as the you are that are to be edified so the I the Minister to deal with them if they be puft up with humane knowledge to humble them to the Abc of the Cross to exalt and preach up that above all knowledge whatsoever if divided into Schisms by the several Sects of Philosophy or the Masters of them to unite all again into one as so many pieces into one Cross among them to cry up no knowledge but thence or thither So then now to sanctifie all our secular knowledges and ignorances thus we are to determine them to know our times and place and persons for them to keep
them 〈…〉 feet of the meanest Christian soul whom thou at at any time despoiled'st of them and either shrink away confounded with our glory or else be glad of a Resurrection as well as we Whilst those miserable wretches that thou so much courtedst and delightedst in and that thy Prince who rul'd and abus'd thee to all his lusts shall down together into eternal misery when those poor despised Christians whom thou so much maligned'st shall reign in glory Miserable they were not here maugre all the world could do against them they had that peace that joy that contentment still within which the world could neither give nor take away They found an unspeakable as well pleasure as glory in their very afflictions and bitterest sufferings being exceeding glad and counting all joy to be made so like their Master whose Ministers or whose Servants they were with him despising the shame and trouble of a contemptible and afflictive life or death for the joy set before them for the hope they saw at the right hand of the Throne of God Thus feeling nothing that could be truly or properly called misery whilst they took pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake as St. Paul professes he did 2 Cor. xii 10. whilst it all serv'd only to their contentment here and augment their happiness and glory hereafter they sure lost nothing then they are not miserable now who are so faln asleep And lift up your heads ye drooping Christians still they shall not be miserable that so at any time fall asleep but rise and live again and be yet more happy every one in their order every star their glory every star a different ray according to their hope and sufferings here as no men so little miserable here if all things be truly pondered so no men so happy hereafter as the Christians they of all men above all men souls and bodies both Pastor and People all that live and die under the glorious hope of a Resurrection by Christ who place not their hopes or affections in this life but in Him and in the other of all men they most blessed most eternally blessed To which blessed estate after this life ended He who is our Hope and who we hope will keep us in it He in whom we trust and I trust shall do so still not for this life only but the other too but for ever He of his mercy convey and bring us all every one in his due time and order even our Lord Iesus Christ. To whom with the Father and the Holy Spirit be all praise and glory not in this life only but for ever and ever Amen A SERMON UPON Ascension Day PSAL. xxiv 3 4. Vho shall ascend into the hill of the Lord or who shall stand up in his holy place Even he that hath clean hands and a pure heart and hath not lift up his soul unto vanity nor sworn deceitfully to his neighbour WHo shall ascend indeed if none must ascend but he that is clean and pure and without vanity and deceit The question is quickly answered None shall for there is none so dust is our matter so not clean defiled is our nature so not pure lighter the heaviest of us than vanity and deceitful upon the balance the best of us Psal. lxii 9. so no ascending so high for any of us Yet there is one we hear of or might have heard of to day that rose and ascended up on high was thus qualified as the Psalmist speaks of all clean and pure no chaff at all no guile sound in his mouth 1 Pet. ii 22. Yea but it was but one that was so What 's that to all the rest Yes somewhat ' t is He was our head and if the head be once risen and ascended the members will all follow after in their time Indeed 't is not for every one to hope any but such as are of his that follow him that belong to him 'T is a high priviledge that the Psalmist stands admiring at and therefore not for all yet for all that will for a who shall here is a who will set up for all that will accept of the condition Quis ascendet is who will as well as who shall They that will take the pains will do what they can to be clean and pure they shall His innocence and purity shall help out for the rest when they have done their best But if any man will ascend he must do his best must be clean and pure with Christ and through him or he shall not ascend and rise up after him 'T is the Lesson we are to learn from Ascension day to Whitsunday how to ascend after Christ into the hill of the Lord how to rise up in his holy place even to have clean hands and pure hearts not to lift up our minds to vanity or swear to deceive our neighbour to have our hands ascend and our hearts ascend and our minds ascend and our words ascend as into his presence all ascend after him The Psalm is one of them which the Church appoints for Ascension day and I see not but it may very well pass for a kind of Prophesie by way of an extatical admiration at the sight of Christs Ascension So it pass'd with the Fathers and with our Fathers too may so with us for never was it so fulfill'd to a tittle as by Christ and his Ascension He the only he of clean hands and pure heart and holy mouth and holy all he the first that entred heaven that got up the hill that entred into the holy place not made with hands Heb. ix 24 c. Not any doors so properly everlasting as those of heaven nor they ever open'd for any King of glory to come in as it is ver 7. but him I cannot tell how we should expound it otherwise without much more metaphor and figure Yet I will allow it too for the Prophets admiration at the fore-sight of the happiness of Gods peculiar people and their condition that God whose the whole earth is and all its fulness ver 1. should out of all its places choose Sion for his place he whose the World is and all that dwell therein as it follows there should choose out the Iews amongst all the dwellers to dwell among them only to serve him upon that hill that further this God whose all is should still of this all so particularly honour some as to give them the priviledge of his hill and holy place his solemn Worship and Service to go up first into his holy places upon earth and then afterwards ascend into the holy places the heavens for the words mean the one as well as the other Who are they What a sort of people are they that are so happy so much exalted upon the earth and over it 'T is worth the admiring worth the enquiring and we find it presently who they be even such as have clean
if He to shew his justice will no longer breath upon some persons who have so long despised his mercy and yet to make known the riches of his glory will yet breath somewhat longer upon others that for ought we know may have deserv'd as little Who can complain seeing he blows sufficiently upon all and is not obliged either in justice or mercy to do more but justly may do all where or upon whom he will One Vbi there is behind He is free also for his own time for he 5. bloweth when he listeth Upon some in the womb as upon St. Iohn Baptist upon others in the Cradle upon some in their child-hood upon others in their youth upon others not till gray-hairs cover them In the morning at the third the sixt the ninth hour in the evening in the still of night in our sleep and when we are awake are all his times as he pleases to make them or dispose them In prosperity in adversity in the midst of tears or in the midst of smiles in health in sickness whensoever it pleases him He call'd Samuel in his childhood David in his youth St. Paul in his manhood Manasses in his age and that which without contradiction shews the unlimittedness of his power the Thief upon the Cross. I shall dismiss this Point if you please to take home with you these Corollaries or Lessons hence 1. If the Spirit bloweth where it listeth Wâ— are not certainly to exclude any place or Nation from these blessed gales or with the Donatists to confine him to any corner of the world or to the Church or Congregation we are of as if he could blow no where else Learn Charity 2. If the Spirit bloweth How he listeth We do but shew our folly to prescribe him his way He knows what best he has to do how best to mannage us to Salvation Learn Discretion 3. If it be as much too only as he lists 'T is not sure our merit or desert if we have more of him than others nor perhaps their demerit always who have less Whatever it is 't is more than we deserve both they and we Let that suffice to humble us and make us thankful Learn Humility 4. If it be only upon Whom he pleases 'T is certainly sometimes upon some we know not So we have no reason to pass a censure upon any mans soul. Learn to think well of all And so much the rather in that 5. he bloweth When he will If he has not already he may hereafter breath upon him or her thou doubtest most If thou perhaps thy self feel'st him not within thee now thou may'st ere long Learn hence to despair neither of thy self nor any one else In a word seeing all his actions are so free all his blessings and all the ways of them so wholly in his own breast Let us all resign up all our wills to his and submit them wholly to his pleasure for time and place and manner and measure and bid him do with us what he pleases Yet for all this Would we not now willingly know somewhat of these mysterious and stupendous operations There is somewhat I confess towards it in the next Point and I shall shew you it that though you cannot perfectly discern the motions of the Spirit you may yet hear the sound thereof that 's the third General of the Text the plainess of the sound both of the Wind and of the Spirit easie enough both of them to be heard And thou hearest the sound thereof III. For the Wind I need not tell you it it speaks loud enough sometimes to wake the drowsiest sleeper though we cannot see it we can hear it And so we may the Spirit too as invisible as he is Now two sounds there are of the Spirit An Outward and an Inward They that heard the Patriarchs the Prophets and Apostles preach they heard the outward so in St. Stevens case the Iews are said to resist the Spirit by which he spake Acts vi 10. They that now hear them read or preacht they still hear the sound of the Spirit For so Christ tells us It is not they the Prophets and the Apostles that speak but the Spirit that speaketh in them St. Matth. x. 20. The inward sound of the Spirit is to be heard too When thou perceivest pious and godly motions rise within thee when at any time good desires come upon thee when holy resolutions spring up within thy bosom when thou feelest thy soul overspread with heavenly light and the divine truth preaching to thine understanding then thou hearest the inward sound then this Holy Spirit begins to discourse and converse with thee And truly though none of these be properly sounds but only metaphorical yet they are plain expressions of the Spirit and may well go for the sounds of it to discern it by Yet that you may not mistake false sounds for true ones if you recollect what has been spoken scatteredly already in the discourse of the Nature Operations and Effects of the Spirit you will easily find the true ones to be these If the motion that at any time within us be pure and heavenly calm and gentle if it purifie our hearts if it cleanse our affections if it penetrate the bones and marrow if it cool the feavers of our lusts if it blow out the coals of our wrath if it blow down the fortresses of sin if it blow up good resolutions if it blow away the dust that hangs too often upon our good actions the interests and by respects if it refresh the wounded spirit if it warm us with holy flames if it quicken us to all obedience to God and Man if it cause the the fruits of the Spirit the Apostle speaks of Gal. v. to bud up in us then 't is doubtless from this Spirit and they are all as so many several kinds of sounds that loudly speak his being and breathing in us Whatever motion sound or language is not consonant to one or other of these let men talk of the Spirit what they will they are not of the Spirit in the Text nor does it make them spiritual men that have it Thus far our knowledge of the Spirit extends these are the sounds it makes within and without us But our ignorance of it extends further More of it there is that we know not than that we know for notwithstanding all this deciphering of the nature effects and sound of the Wind or Spirit The Obscurity of the course it takes and the Motion it moves in is far greater for thou canst not tell whence it cometh nor whither it goeth Nor wind nor spirit IV. For the Wind first They are but general notions we entertain of it God brings the winds out of his treasure says the Psalmist cxxv 7. Out of those hidden chambers they come but where those chambers are we cannot tell On a suddain they arise ere we are aware and away they go and who can follow them Who
11. to the Mount of God get us often up to his holy places to expect this holy wind and spirit 2. That there we wrap our faces in our Mantles as he did his in his v. 13. cover them with all reverence and humility to receive him That 3. we go out with him too and stand in the entry of our Caves every one in his place ready to worship and adore him when he comes That 4. we there listen carfully to the sound he makes as he passes by attentively to hear his voice and know his will and do his pleasure That 5. we take the wings of the morning as holy David speaks our earliest devotions and prayers to convey us to his presence that he may blow and breath upon us and we daily find and feel him purifying quickning and refreshing us and every day more and more drawing nearer to us or us nearer to himself And then no matter whether we know whence he comes or whither he goes so he thus take us with him when he comes and carry us thither with him when he goes where he eternally with the Father and the Son resides in glory Even so O blessed and Eternal Spirit blow upon us and this day keep thy Festival among us for Iesus Christ his sake to whom with the Father and thy self be all our wonder and admiration all Worship and Adoratition all our praise and glory from this day for ever Amen THE SECOND SERMON UPON Whitsunday St. JOHN xvi 13. Howbeit when He the Spirit of Truth is come he will guide you into all truth AND of such a Spirit never had the world more need than now never more need of one to guide us into all truth then at this time wherein we are pestered and surrounded all with Error with all sorts of Error never more need that the Spirit of Truth should come to guide us than now when there are so many spirits up and abroad that men know not which to follow Come Holy Ghost-Eternal God never fitter to be sung than now For by the face of our Hemisphere we may seem either to have lost him quite or with those in St. Peter we may ask Where is the Promise of his coming When he is come indeed he will guide us into all truth yea but when is that When comes he Why this day he came this day was this Scripture fulfilled this day this Promise made good The Spirit of Truth came down from Heaven upon the Apostles this day so that from this day forward they spake all tongues and truths who before were both ignorant of the one and could not bear many of the other Well but the Apostles are dead and all the Disciples that could pretend to those gifts and prerogatives are dead and we neither speak with tongues by the spirit nor understand all truths any of us nor can yet hear of any that do Is his Promise then utterly come to an end for evermore Certainly either come he is not or lead us he does not or into Truth he does not or into but a little and that but very few of us or we at this end of the world have no part or portion in his coming something or other there is some reason or other to be given why this Wind this Spirit does not blow upon us That he is come this day of Pentecost plainly tells us that he is come not to go again Christs own promise that he should abide with us for ever St. Iohn xiv 16. does assure us that to us too it is he comes though not visibly as this day yet invisibly every day which is as much for truth though not for tongues St. Peter tells us in his Sermon this day out of the Prophet Ioel that the Spirit is to be poured upon all flesh Acts ii 17. so upon ours too and the Spirit for his part is always ready ever and anon calling us to come Rev. xxii 17. So that the fault will lie upon our selves not the Spirit that he guides us not into all truth The truth is men are not disposed as they should be He that looks into their ways and pursuits after truth may see it without Spectacles Other spirits are set up new lights advanc'd private spirits preferr'd all the people are become leaders every man thinks himself of age to answer for himself and to guide himself so that there is either no body to be guided all the Lords people being Kings and Priests and Prophets or else no body will be but according to their own fancies prejudices interests and humors This is the true posture the very face of Religion now adays and the true reason that this Spirit of Truth ceases to guide them into truth For He leads none but those that will be led and they will not He is only sent to guide not to hale them on or drive them forward To you Disciples such as are willing to be taught not to them that will be all Masters To those that could not bear all truths then not to those that would not then nor to those that will not now who make Christs promise of none effect to themselves by their own perversness Time was and this day it was when He found men better disposed for his coming found them together at their Prayers not as now together by the ears of one accord not in Sects and Factions waiting all for the Promise of his coming not preventing it as Saul did Samuels with a foolish Sacrifice only as himself confesses lest the people should forsake him 1 Sam. xiii 11. and as is usual now not to stay the coming of the Spirit of Truth but to set up one of their own no matter of what to keep the people from scattering and forsaking them any spirit so it can keep them to them They were to wait for the Promise of the Father Acts i. 4. which was the Spirit of Truth They did and had it Do we so and so we shall too Our case still is the same with theirs They could not bear all truths together no more can we They stood in need of daily teaching we do more They wanted a guide we cannot go without him Truth is still as necessary to be known as then it was To this purpose was the Holy Spirit promised to this purpose sent to this purpose serv'd and serve he does still the necessity being the same like to be the same for ever only fit we our selves to receive him when he comes and howbeit things look strangely and this promise seems almost impossible now the Spirit of Truth will come and when the Spirit of Truth is come he will guide them c. The words are Christs Promise of sending the Holy Spirit now the fifth time repeated to raise up the spirits of the drooping Disciples now ready to faint and die away upon the discourse of their Lords departure He was now shortly to bid adieu to the world and them
yet so much he lov'd them that he would not leave them comfortless though himself who was their only joy and comfort was to go away yet he would not leave them without another Comforter Though he that was the way must ascend yet a guide should presently descend to guide them after him though he who was the Truth must back to Heaven yet the Spirit of Truth should forthwith come down to guide them into all truth to bring them thither So that here even without a guide you may easily find two Considerables 1. The Advent or coming of the Holy Spirit when He the Spirit of Truth is come 2. The Intent or purpose of it the end and benefit of his Advent or coming He will guide you into all Truth that 's the business In the First we shall consider 1. His title He The Spirit of Truth 2. His motion Is Come 3. His time When indefinite it is here but a due time it has and we will strive to learn when it is 4. His manner of coming 1. Invisibly as a Spirit 2. Effectually as a Spirit of Truth 3. Gently and 4. Softly both implied in the word or term of Coming 5. Suddenly too sometimes when he is come as if so suddenly that we should not feel or know it till he is In the Second the Intent or Benefit of his coming we shall observe 1. The benefit What it is To lead 2. Whether into truth Into Truth 3. How far Into all Truth Yea but 4. to Whom all these to you even to lead you You and you and you all of us in our way in our order one after another Yea but lastly lead us and into truth and into all truth but How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Text shew and make and draw us out a way and conduct and move and actuate us in it When have thus considered them single and apart we will joyn them again together and so leave them Tell you how the leading is always proportionate to his coming as he comes so he leads If he comes miraculously and extraordinarily so he leads if invisibly and ordinarily so he leads as much as he comes into us so much he leads us as is his coming so is his leading and no other the one answerable to the other And lastly all this we shall make good from Christs promise here 1 That his Promise we have for it who will not cannot fail us 2. Promise upon promise 3. a promise with a non obstante with a Howbeit that howbeit all else should fail this should not howbeit to the world this Spirit may prove something else then a Guide a Reprover or a Judge yet to us he shall be a guide into the way of truth This will be the sum these the heads of my Discourse which that I may happily pursue Come thou O Spirit of Truth and guide my thoughts and words this day that I may teach thy ways unto the people and declare thy Truth We are to begin with the Spirits Advent or his Coming for come to us he must before he guide us and that his entertainment may be according enquire we first Who it is His Titles here will best inform you He the Spirit of c. 1. He What 's He He is a relative relates to an Antecedent refers to some person mentioned before Who 's that 1. the Comforter ver 7. Who 's He the Comforter 2. which is the Holy Ghost Chap. xiv 26. 3. One that the world cannot receive ver 17. of the same Chapter so great that the world as wide as it is cannot contain him so good that the world which as St. Iohn speaks lies in wickedness cannot receive him 4. a Comforter that shall abide for ever ver 16. an eternal Comforter 5. whom I will send unto you from my Father Chap. xv 26. a heavenly Comforter which proceedeth from the Father the same verse a Comforter who is the very Spirit of God or God the Spirit proceeding This is He we speak of this is He that is said here to come that is said still to come 2. Well may the Evangelist stand and stop at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here stand and take breath here at this He as if he knew not how to go further how to call him how to express him He the Comforter he that abides for ever he whom the world cannot receive he the Holy Ghost he that proceeds from the Father and the Son all this he had said already and more he thought he could not say and therefore now here makes a halt as I may say He and no more to give us time to consider of the greatness of the person that is to come and to prepare for his coming Yet to confirm all that before he has said of him as he began the promise of him Chap. xiv ver 16 17. under the name of the Spirit of Truth so he concludes it with the same Title that we might know all that he has said is truth all that Christ has promised of him is no more than truth for he is the Spirit of Truth The Spirit of Truth 1. To make good and true all that Christ had promised the very seal and signature of our Redemption Ephes. iv 30. to seal the conveyance of our Inheritance to us Ephes. i. 14. to make that good to bear witness with our spirit that we are the Children of God Rom. viii 16. to make all good to us both in Heaven and in Earth 2. He is the Spirit of Truth because the Spirit of God and Christ. God is Truth and Christ is the Truth St. Iohn xiv 16. and the Spirit of God he is 1 Cor. ii 11. and the Spirit of Christ he is Phil. i. 19. so to be sure the Spirit of Truth if of God and Christ. 3. The Spirit of Truth is the Spirit of Prophesie Rev. xix 10. those holy men spake as they were moved by the Holy Ghost 2 Pet. i. 21. who spake by the Prophets says the Nicene Creed and Prophets they are not but lyars who speak not the truth nor is it Prophesie if it be not truth 4. The Spirit of Truth for that as he inspires grace so he doth truth too all supernatural truths to be sure For truths there are many and spirits there are many but no truth but from him nor no Spirit of Truth but he himself He is the Fountain of Truth as in him and from him it is we live and breath He breaths into us this breath of life the spirit of life from this Spirit so from this Spirit of Truth all the truth that at any time breaths from us even natural truths and the truths of reason but that 's not it Inspired truths spiritual truths they are the proper effects of this Spirit Other truths may be from him nay are originally all from him as all good from God that eternal source of goodness but they may sometimes arise and breath from
our own spirits within or be put into us by other spirits by the ministery of Angels from without but inspired truths from this Spirit alone Angels indeed are sometimes the messengers of it but never called the spirits of it they bring it they do not breath it When they have brought it and done their message be it never so true never so comfortable it will not comfort but amaze us it will not sink into us but ly only at our doors till this Spirit breath and work it in He alone Spiritus Veritatis the Inspirer of truth Hence it is that this Spirit of of all Spirits is only call'd the Comforter for that he only lets in the comfort to the heart whatever Spirit is the Messenger Be it the Angels those Spirits and Messengers of heaven or be it the Ministers those Messengers upon earth with all the life and spirit they can give their words no comfort from either unless this Spirit of truth blow open the doors inspire and breath in with them Truth it self cannot work upon our spirits but by the spiration of this Spirit of truth 'T is but a dead Letter a vanishing voice a meer piece of articulate air the best the greatest the soundest truth no other it has no spirit it has no life but from this Spirit of truth To conclude this Point It is not when the Spirit of truth is come or when He that is the Comforter is come though both be but one he shall guide you neither title single but He the Spirit of truth both together to teach us first That the truth which this Spirit brings is full of comfort always comfortable Startle us it may a little at the first but then presently Fear not comes presently to comfort us trouble us it may a little at the first nay and bring some tribulation with it as times may be but ere the verse be out ere the words be out almost Be of good chear says Christ 't is but in the world and I have overcome the world and in me ye shall have peace St. Iohn xvi 33. that came before so that tribulation is encompassed with comfort Ye shall be sorrowful indeed but your sorrow shall be turned into joy ver 20. the first is no sooner mentioned but the other follows as fast as the Comma will let it Christs truth and this Spirits truth is the Comforters truth as well as the Spirits and have not only spirit to act and do but comfort also in the doing and after it to be sure Nay Joyn'd so 2. He the Spirit of truth to teach us again that nothing can comfort us but the truth no Spirit hold up our Spirits but the Spirit of truth Lies and falshoods may uphold us for a time and keep up our Spirits but long they will not hold a few days will discover them and then we are sadder than at first To be deluded adds shame to our grief 't is this Spirit only that is the Spirit of our life that keeps us breathing and alive t is only truth that truly comforts us which even then when it appears most troublesome and at the worst has this comfort with it that we see it that we see the worst need fear no more whilst the joys that rise from false apprehensions or lying vanities indeed from any thing below this Spirit of truth and heaven bring so much fear of a change or close or too sudden an end that I may well say they have no comfort with them They flow not from this Comforter they come not from this Spirit that 's the reason they have no Comfort no Spirit in them It may well occasion us as soon as we can to look after this He the Spirit of truth and for our own sakes enquire where he is watch his motion what and whence and whither it is 2. To understand the motion and coming of the Spirit what it means we can take no better way than to peruse the Phrases of the holy Book under what terms it elsewhere does deliver it The first time we hear of it we read it moving Gen. i. 3. The next time striving with man Gen. vi 3. Then filling him Exod. xxxi 3. Then resting upon him Num. xi 25. Sometimes he is said to come Iudg. iii. 10. Sometimes to enter into us Ezek. ii 2. Sometimes to fall upon us Ezek. xi 5. Sometimes to be put upon us Num. xi 29. Sometimes to be put into us Ezek. xxxvi 27. Sometimes to breath sometimes to blow upon us Isa. xl 7. All these ways is he said to come whether he move us to good or strive with us against evil or fill us with sundry gifts and graces or rest upon us in their continuance whether he comes upon us in the power of his Administrations or whether he enter as it were and possess us wholly as his own whether he appear in us or without us whether he come upon us so suddenly and unusually that he seems even to fall upon us or be put upon us by ordinary ways and means whether by imposition on or breathing in whether by a softer breath or a stronger blast whether he come in the feathers of a Dove or on the wings of the wind whether in Fire or in Tongues whether in a visible shape or in an invisible power and grace they are his comings all sometimes one way sometimes another his comings they are all Yet but some not all of his comings for all his ways are past finding out and teach us a Lesson against curiosity in searching his out-goings And yet this word Come sounds somewhat hard for all this still Did we not say he was God And can God be said to come any whither who is every where Nay of this very Spirit expresly says the Psalmist Psal. cxxxix 7. Whither shall I go then from thy Spirit And if I cannot go from him what needs his coming Coming here is a word of grace and favour and certainly be we never so much under his eye we need that need his grace need his favour Nay so much the more because he is so near us that so we may do nothing unworthy of his presence But He speaks to us after the manner of men who if they be persons of quality and come to visit us we count it both a favour and honour So by inversion when God bestows either favours or honours on us when this holy Spirit bestows a grace or a gift or a truth upon us that we had not before then is he said to Come to us I need not now trouble my self much to find out whence he comes Every good and perfect gift comes from above says St. Iames Iam. i. 17. From heaven it is he comes from the Father he sends him St. Iohn xiv 26. From the Son he sends him too in this very Chapter ver 7. And this is not only the place whence he comes but here are the persons too whence he proceeds
So that now we have gain'd the knowledge not only of his temporal but his eternal coming to his eternal Procession which though it be not the coming promised or intended here yet coming here upon the Context and Coherence relating so evidently to sending gives us but a just occasion both to remember to whom we owe this benefit the Father and the Son the greatness of it in that it is no less than infinite the Spirit of God God himself And 't is but fit here and every where to take notice of it that as the whence is above so the whither is beneath very much beneath him But we reserve that to a fitter place when we come to the persons that are guided by him 'T is best now to suspend a while the search of the nature to enquire into the time and manner of his coming But the time is next When he is come 3. Yea but when is that Sane novum supervenisse spiritum nova desideria demonstrant says St. Bernard you may know he is come by the desires he works in you when those begin to be spiritual hearty sincere and true to God then is the Spirit of truth come into you if you begin to long and breath and gasp after heaven 't is a sign some heavenly breath of the Spirit at least is slipt into you 2. When this Spirit that pants and beats after God within breaths out at the lips too ere it be long in prayers to God and praises of him in good communication all bitterness and malice and evil speaking and vanity too being laid aside as becommeth Saints This is a good sign too a true sign too if it be not meerly godly Phrases taken up to make a shew or to deceive if it proceed from the heart and inward Spirit 3. But the surest sign of it is in the hand in the works if they be such as are the genuine fruits of the Spirit Love joy peace long-suffering gentleness goodness faith meekness temperance Gal. v. 23. These are the Spirits perpetual attendants when he comes Boast men may of the Spirit but if they have no love if they be not the Sons of peace if patience and long-suffering be no vertue with them if gentleness appear not in their carriage if goodness and bounty to the poor abound not in them as well as faith if they be not meek and humble and sober and temperate temperate in diet in apparel in language in passion and affections and all things else boast they while they will of the Spirit and the Spirit of truth that they have it work and move by it are guided by it it will prove but the Spirit of error or the Spirit of giddiness or the Spirit of slumber they do but dream it or but their own Spirit at the best for such a one we read of and of Prophets that went according to it Ezek. xiii 3. foolish Prophets that follow their own spirit and have seen nothing ignorant Prophets who know nothing yet pretend they know more than all the Learned all the Fathers that are gone crafty Foxes only they are says the Prophet ver 4. cunning to spoil and ravine that seduce the people saying peace when there is no peace ver 8. they build and dawb with untempered morter ver 10. build up Babel the house of confusion and plaister up all the Scriptures Texts that are against them with incoherent Comments wild distinctions and interpretations that stick together like untempered mortar they make the righteous sad and strengthen the hands of the wicked that he should not return from his wicked way by promising him life ver 22. and yet they there pretended the Spirit that he was come to them and God had sent them when indeed it was no other Spirit from the Lord than such a one as came from him upon Saul when the good Spirit was departed from him The Spirit of truth wants no such covering no such morter makes not the righteous sad makes no body sad by any oppression joy is the fruit of it strengthens not the wicked in his wickedness it is all for justice and righteous dealing And where it comes upon any it as Samuel foretold it 1 Sam. x. 6. and Saul found it 1 Sam. x. 9. gives him another heart turns him into another man The new man St. Paul calls it created in righteousness and true holiness Eph. iv 2. Indeed there was another kind of coming of his this Day He came to day not only into the hearts but upon the heads of the Apostles sate there and thence disperst his heavenly light into rays and flames came down in wind and fire and tongues in wind to shew that it was the Holy Spirit the very breath of heaven that came in fire to signifie the light of truth it brought and in tongues to express it to the world But it was his Inauguration day the first solemnity of his appearance that so both the Disciples and the World might know that come he was whom Christ had promised and be convinced by a visible apparition who else would not have been convicted by any inward evidence which had been without it But thus he appeared but only once In the effect of Tongues indeed but not in the appearance of them he twice afterwards fell upon some Disciples upon the Centurion and his Company the first fruits of the Gentiles Acts x. 46. and upon those Disciples at Ephesus who knew nothing but Iohn's Baptism that so they might sensibly find the difference of Iohn's Baptism and Christs Acts xix 6. They both assoon as they were baptized spake with tongues says the Text the one so honour'd to teach this truth that in all Nations whoever doth righteousness shall be accepted the Gentiles now in Christ as well accepted as the Iews the other so highly favoured that imperfect Christians might be encouraged to go on and not be dismaied to see so many glorious Professors so exceedingly transcend them These comings were miraculous only to found Christianity and settle an Article of Faith the Article of the Holy Ghost never distinctly known to the world till Christianity arose Christ himself was fain to confirm his Divinity by signs and miracles and the God-head of the Holy Ghost can be perswaded by no less But this once done he was to lead us by an ordinary tract no longer now by sight but faith that salvation might be through faith 1 Pet. i. 5. and the blessing upon them who have not seen and yet have believed St. Iohn xx 29. This I must needs say seems the prime and proxime meaning of the words but not the full When he is come points chiefly and nearest at this his first and nearest coming but not only at it Else are we in an ill case now if no spirit to come to us no guide to lead us no truth to settle us It must extend beyond that his visible coming to the ways of his coming unto us
still unseen and unheard or however expedit vobis it was expedient for them that Christ should go away that the Comforter might come for us it is not I am sure if we have none to come Settle we therefore this for an Article of our faith that he comes still I told you before how you should know it by his breathings inwardly in you good thoughts and desires his breathings outwardly good words and expressions by his workings with you good life and actions in a word by his gifts and graces But if this be all why is it now said When he is come Came he not thus before to the Patriarchs and Prophets were not they partakers of his gifts mov'd and stirr'd and actuated by him why then so much ado about Christs sending him now and of his coming now as if he was never sent never came before We read indeed in the Old Testament often of his coming never of his sending but by way of promise that God would send or of prophesie that he should be sent and that but once neither expresly Psal. civ 30. Emittes spiritum creabuntur So though come he did in those days of old yet voluntarily meerly we might conceive never sent never so distinct a notion of his person then then only as the Spirit of God now as the Spirit of the Father and the Son then only as the Power of God now as a Person in the God-head This the first difference between his coming then and now 2. Then he came as the Spirit of Prophesie now as the Spirit of Truth that is as the very truth and fulfilling of it of all the former Prophesies 3. Then upon Iudea and few else besides it may be Iob in the land of Vz and Rahab in Iericho and Ruth in Moab here and there now and then one now upon all flesh upon Iew and Gentile both alike the partition-wall like the walls of Iericho blown down by the breath of this Spirit by the blast of this horn of the most High 4. Then most in types and shadows now clearly and in truth 5. Then sparingly they only sprinkled with it now poured out Ioel's Effundam fulfilled Acts ii 1. a common phrase become now full of the Holy Ghost Acts vii 55. and filled with the Spirit Ephes. v. 18. 6. Then he came and went lighted a little but staid not motabat or volitabat flew or fluttered about mov'd and stirr'd them at times as it did Sampson Iudg. xiii 25. coming and going now 't is he is come He sate him down upon the Apostles Acts ii 3. sate him down in the Chair at their Synod Acts xv 28. Visum est Spiritui Sancto nobis calls us his Temples now not his Tabrnacles places of a during Habitation and is to abide with us for ever Lastly Then he came to help them in the observance of the Jewish and Moral Law now to plant and settle an obedience to the Christian Faith For Christ being to introduce a more perfect and explicate faith in the blessed Trinity and a Redeemer to wean men from the first elements and beggarly rudiments as the Apostle calls them to raise them from earthly to heavenly promises to elevate them to higher degrees of love and hope and charity and vertue and knowledge and being besides to arm them against those contradictions and oppositions that would be made against them by the world those persecutions and horrid ways of martyrdom they were to encounter with in the propagation of the Christian Faith for these ends it was necessary that the Spirit of Truth should come anew and come with power as it did at first with wonder that by its work and power those great and glorious truths might be readily received and embraced For this seems the very end of his coming to convince the world ver viii of this Chapter and to testifie of him Chap. xv 26. and to glorifie him in the very next verse to the text ver 14. to evince this new revealed truth to the souls and consciences of men that Messiah was come that Jesus was the Christ that the Iewish Sacrifices were now to have an end that the Prophesies were all fulfilled in him that his Law was now to succeed in the place of Moses's that he justified where the Law could not that through him now in his Name and in none other Salvation henceforth was to be preached to Iew and Gentile and God had open'd now that door of hope to all the world To bear witness to this and perswade this truth so opposite to Natural and Iewish reason or so much above the ordinary reach of the one and the received customs of the other thus to enhance Piety and Perfection thus to set up Christ above the Natural and Mosaick Law thus now to glorifie God in Christ and Christ as Christ need there was great need that the Spirit of Truth himself should come himself after a new fashion in a greater manifestation of his power than in former times bring greater grace because he required of us a greater work All this while we have given you but general notions of his coming either when he first came in his fulness on the Apostles and first Disciples or when secondly he comes on any as the Holy Spirit in good motions and affections We are yet to see when he comes as the Spirit of Truth to descend now thirdly to a distinct and particular enquiry When the Spirit of Truth is in us or come to us when we have him in us Nor is this way of consideration less necessary than the other though it may be harder far forsomuch as we daily see many a pious Christian Soul seduced into Error in whom yet we cannot doubt but the Holy Spirit has a dwelling many a good man also err in many opinions of whose portion of the good Spirit we make no question whilst some many others of less Piety it may be none more fully know the truth than either of the other Understand therefore there is a double way of knowing even divine truth 1. the one by the way of natural reason by principles and conclusions rationally and logically deduced out of the evidences of Scripture 2. the other by particular assents and dissents of the Understanding and Will purified and sanctified to all ready obedience to Christ. By the first it comes that the greatest Scholars the most learned and rational men know always the most truths both speculative and practick both in their Principles and Inferences and are therefore always fittest to determine doubts and give counsel and direction both what to believe and what to do in all particular controversies and debates which concern either Truth or Error or Justice and Injustice Right or Wrong the practices and customs of former times and Churches or their contraries and disuses and this may be done without the Spirit of Sanctification or the holy sanctifying Spirit under that title at least though indeed
under another title it comes from him as the gift of Tongues or Interpretation or Prophesie or the Word of Wisdom or the Word of Knowledg are reckoned by the Apostle to come from the same Spirit 1 Cor. xii 8. it may be most properly from him as he is the Spirit of Truth By the second way of knowledg it comes to pass that men of less capacities and lower understandings applying their affections as well as understandings to embrace the Truth do know and understand it more effectually are more resolute in the defence of it express it better in their lives and know more sometimes of the particular ways of God in his particular Providence and Direction of the affairs of his Saints for of this kind of wisdom the fear of the Lord always is the beginning and it often happens of the passages of the World too as they relate to Gods disposing order Yet by reason of the inabilities of understanding or want of the course or means of knowledg it falls out that they oftener err in the conceits and apprehensions of things than the other And more than so it as often comes to pass whether to humble them when they begin to be proud of their holiness and piety and think themselves so much above other men wiser better more holy more righteous than they or to punish them for some particular sin as disobdience curiosity of enquiring into depths above them singularity discontentedness self seeking or the like or to stir up their endeavours now beginning to languish or to make them yet more circumspect and wary in their ways for these or some such causes I say it comes to pass that God suffers them to run into grand and enormous errors foul and foolish extravagancies of opinion which if once they trench on practise and are deliberate in or might with easie industry have been avoided even grieve and quench that Holy Spirit that was in them and expel him too but if their errors be unvoluntary not easie for them at that time to be avoided or of lesser moment stand they may with the Spirit of Grace and they good men still How therefore now shall we know what is from the Spirit of Truth when he comes so to us is but a necessary enquiry yet the resolution is hard and difficult I know no better way to resolve you than by searching the nature of this Spirit of Truth as Christ has pleased to express him in his last most holy and comfortable Discourse of which the Text is but a part the several expressions of whose nature and office set together will I am confident assure us of a way to discern the Spirit of truth when it is that He speaketh in us You may turn your leaves and go along with me Chap. xiv 17. The Spirit of truth whom the world cannot receive so then 1. if the Article or Opinion which we receive be such an one as the world cannot if it be contrary to worldly interests carnal respects sensual pleasures 't is a good sign at first If it cannot enter into a carnal or natural mans heart if mans wisdom teach it not as the Apostle speaks 1 Cor. ii 13. if it grow not in the garden of nature that 's a good sign 't is the Spirit of truth is come that thus enables us to receive a Doctrine so disadvantagious and displeasing Look into the next verse ver 18. I will not leave you comfortless If then 2. it be such an assertion that has good ground in it to rest upon that will not fail us in distress that will stick by us in our deepest agonies comfort us in our greatest discomforts not leave us when all earthly comforts do then 't is from above then 't is a true comfort a truth from this He this Spirit of truth that is the Comforter too See next v. 26. He shall teach you all things bring all things to your remembrance whatsoever I have said unto you If then 3. it be an assertion that carries the analogy of faith along with it that agrees with all the other principles of Christian faith that is according to the rule of Christs holy word that soberly and truly brings to our remembrance what he has said at any time or done for us that remembers both the words that he spake and the deeds that he has done his actions and example if it be according to his example of humility obedience patience and love if it bring us heartily to remember this Christs pattern in our lives and opinions too then it comes from him that should come and is worth your receiving and remembring it In the same verse again in the words just before he is called the Comforter and Holy Ghost who is also there promised to teach us too And if the Doctrine be such that not only comforts us in the receiving and remembrance but such also as becomes Comforters too that teaches us to comfort others the poor and needy the afflicted and distressed and to do it holily too as by the Holy Ghost that is with good and pure intentions and do it even to their Ghosts and Spirits as well as to their bodies if it teach true holy Ghostly spiritual counsel and all other convenient comfort to them our Christian brethren Then 't is 4. a doctrine from this Spirit of truth he comes in it Turn ye now to Chap. xv 23. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father c. When the Doctrine 5. is no other than what either establishes the Doctrine of the holy Trinity Father Son and Holy Ghost or contradicts it not and in all benefits received refers thanks and acknowledgment to the one as well as the other as from the one through the other by a third In this particular it is no other than the Spirit of truth for no other Spirit can reveal it Go on now through the vers He shall testifie of me The Doctrine 6. that bears witness of Christ that he is God that he is Man that he is Christ the Saviour of the World that he came to save sinners all whosoever would come to him not a few particular ones only that he is a complete and Universal Saviour such as he profest himself by entertaining all comers sending his Spirit and Apostles into all Nations commanding them to preach to every creature which are no other than his own words this is also from the Spirit of truth a Doctrine worthy Him that is the Comforter that brings so general a comfort with it Step now into the next Chapter Chap. xvi to which we owe the Text. When he is come he will reprove the world of sin of righteousness and of judgment ver 8. When the Doctrine is 7. such as it reproves the world of sin that it can do no good of it self that it is full of evil and corruption convinces
it and finds fault with it for infidelity and unbelief sets up Christs righteousness and blames the world for neglecting it and following its own vanity interests and humours professes the Prince of the world cast out by Christ the devil overcome and brought to to judgment by him our sins forgiven we acquitted and the World condemned this cannot be from the Spirit of the World nor from the Spirit of the Flesh nor from the Spirit of darkness and error for this were to bear witness against themselves but from the Spirit of light and truth Read the Text now over again When he c. he shall guide you into all truth If it be the Spirit of truth that informs you it will 8. dispose you equally to all truth not to this only or to that which most agrees with your education humour temper or disposition condition custom interest or estate but universally to all to any though never so hard or opposite to them so they be truths He that is thus affected towards truth is not only probable to be directed into truth in all his Doctrines and Assertions but may most properly be said to have the Spirit of truth already come speaking and residing in him Yet go a little further to the next words He shall not speak of himself but whatsoever he shall hear that Spirit 9. that does not seek it self that opinion which renounces the glory of a Leader the ambition of a Faction the affectation of Singularity the honour of himself that speaks not of its own head but what he has heard with his ears and his Fathers have declared as done in the time of old that makes not new opinions but takes up the old such as Christ delivered to the Apostles they also to the Fathers they downward to their successors this is most probably if not most certainly the Spirit of truth The Spirit sure of humility it is that trusts not relies not on its self or its own judgment and the Spirit of humility is the Spirit of truth for them that be meek and humble them shall he guide in judgment and such as be gentle them does he learn his way Psal. xxv 8. Yet on a little And he will shew you things to come Those Doctrines 10. that refer all to the world to come which mind nothing seriously but things above and things to come which ever and only teach us to fix there they are surely from the Spirit of truth because no truth like that which is to fulfil all promises and that to be sure is yet to come One more glance and I have done with this and 't is but a glance to the very next words He shall glorifie me Those Doctrines which give God all the glory which return the glory of all to Christ which so exalt man only as the better thereby to glorifie God so set up Christ as that they make him both the healer of our nature and the preserver of it the remitter of our sins and the conferrer of Grace the first mover of us to good the assister of us in it the sanctifier of us with it the justifier of us thorow it the rewarder of us for it and yet all this while the accepter of us when we have done the best which accuses not Christ of false judgment in justifying the sinner whilst he is no better and pronouncing him just when he is no other than wicked and unjust nor denies the efficacy of his grace to make us clean to have a true cleansing purifying sanctifying power as well as that which they call the justifying these Doctrines which take not this glory away from Christ but give the power as well of making as pronouncing righteous to his grace that thus magnifie and glorifie his Justification and Redemption they certainly glorifie Christ are the only Doctrines that glorifie Christ truly and according to the Spirit of truth So now let 's sum up the matter Those Doctrines which are contrary to worldly carnal sensual respects not conceivable by the natural or carnal man That 2. stick by us when worldly comforts leave us That 3. are according to Christs Word and his Example accompanied with Meekness and Obedience Which 4. teach us charity and love to one another Which 5. inform us rightly in the prime Articles of the Faith Which 6. witness nothing more than Christ an universal Saviour as Adam the universal sinner Which 7. reprove the sins and infidelities of the World and show us the way to be acquitted from them Which 8. have a kind of conduct and sincere affection with them to all truths whatsoever under whatever term or name though never so odious so contrary to interest or honour Which 9. seek not their own name to get a name or set up a Faction but are consonant to the ancient Fathers and Primitive Antiquity with humble submission to it Which 10. lift up all our thoughts to heaven and 11. by all means possible can give God and Christ and the holy Spirit the glory deny nothing to them that is theirs under a foolish pretence only to abate and vilifie man beyond the truth these Doctrines are truth so much of them at least as agree with these Rules are from the Spirit of truth and are manifestations that the Spirit of truth is come to that soul that embraces them If all these together then the Spirit altogether if but some of these but some so much of that neither All Doctrines and Opinions 1. that savour of worldly or carnal interests that 2. change and wheel about according to the times and will not hold out to the last which 3. are not regulated by the Word of God or are any way contrary to Christs Example of Patience and Obedience Which 4. are not for peace and charity Which 5. deny any Article of the three Creeds we acknowledge Which 6. confine the mercies of our Saviour and bear false witness of him Which 7. advance any sin or suffer men to live in it Which 8. love not truth because it is truth but for other ends Which 9. seek any other title to be distinguished by than that of Christian or glories in it which disagree from the stream and current of Antiquity Which 10. fixes our thoughts too much below Or 11. rob God or Christ or the holy Spirit of the glory of any good or the perfection of their work be they cried up never so high for truth and Spirit the new discovery of Christ and new light of truth and the very dictate of the Spirit they are not so it is not when nor then that the Spirit of truth is come there is not that in them by which Christ has described the Spirit of truth One thing there is behind when all these requisites before are found in any Doctrine or Opinion this Doctrine indeed may be such as comes from the Spirit of truth yet accepted and entertained it may be through some other Spirit upon some
ready and willing to guide us into all truth yet and 2. to shew us how he will do it that we may learn how to be guided by him This the sum And the Vse of all will be that we submit our selves to him and to his guidance to be taught and led and guided by him to his guiding and to his truth and to all of it without exception To guide and to be guided are relatives infer one another If we will have him guide us he will have us be guided by him and give up our selves to his way of guiding Oh that we would that there were but a heart in us to do so we should not then have so many spirits but more truth one Spirit would be all and all truth would be one this one single Spirit would be sufficient to guide us into all truth He would guide us into all truth But I must from my wishes to my words where we see first we have a guide that though Christ be ascended from us into Heaven yet we are not without a guide upon the Earth I. I will not leave you comfortless said he when he was going hence St. Ioh. xiv 18. Had he left us without a guide he had so comfortless indeed in a vast and howling wilderness this earth is little else But a Comforter he sends ver 7. such a one as shall teach us all things St. Iohn xiv 26. that 's a comfort indeed none like it to have one to guide us in a dangerous and uncertain way to teach us that our ignorance requires to do all the offices of a guide unto us to teach us our way to lead us if need be in it to protect and defend us through it to answer for us if we be questioned about it and to cheer us up encourage and sustain us all the way II. Such a guide as this is 2. this He we are next to speak of He the Spirit of Truth so 't is interpreted but immediately before He shall teach you teach you the way reveal Christ to you for unless he do you cannot know him teach you how to pray Rom. viii 26. teach you what to say how to answer by the way if you be called to question in it St. Luke xii give you a mouth and wisdom too St. Luke xxi 15. teach you not only to speak but to speak to purpose He 2. shall lead you too deducet lead you on be a prop and stay and help to you in your journey He 3. shall protect and defend you in it as a guide free you from danger set you at full liberty 2 Cor. iii. 17. be a cover to you by day and a shelter to you in the night the breath of the Holy Spirit will both refresh us and blow away all our enemies like the dust He 4 if we be charged with any thing will answer for us like a guide and governor 'T is not you says Christ but the Spirit of your Father that speaketh in you St. Matth. x. 20. He lastly it is that quicken our spirit with his Spirit that encourages and upholds us like a guide and leader for without him our spirits are but soft air and vanish at the least pressure He guides our feet and guides our heads and guides our tongues and guides our hands and guides our hearts and guides our spirits we have neither spirit nor motion nor action nor life without him III. But here particularly he comes to guides us into the Truth And God knows we need it for surely men of low degree are vanity says the Psalmist and men of high degree are a lie Psal. lxii 9. not lyars only but a very lye as far from truth as a lie it self things so distant from that conformity with God which is truth for truth is nothing else that no lie is further off it Nor soul nor body nor heart nor mind nor upper nor lower powers conformed to him neither our understandings to his understanding nor our wills to his will nor any thâ—ng of us really to him our actions and words and thoughts all lye to him to his face we think too low we speak too mean we deal too falsly with him pretend all his yet give most of it to our lusts and to our selves and we are so used to it we can do no other we are all either verbal or real lies need we had of one to guide us into the truth God is Truth to guide us to him Christ is the Truth St. Iohn xiv 6. to guide us to him His Word is Truth to guide us into that into the true understanding and practise of it His Promises are Truth very Yea and Amen to guide us to them to rest and hold upon them His way is the way of Truth to guide us into that into a Religion pure holy and undefiled that only is the true one Into none of these can any guide but this guide here He sheweth us of the Father He reveals to us the Son He interprets the Word and writes it in our hearts He leads and upholds us by his Promises seals them unto us seals us again to the day of Redemption the day of truth the day when all things shall appear truly as they are He sets our Religion right he only leads us into that Man cannot he can speak but to the ear there his words dye and end Angels cannot they are but ministring spirits at the best to this Spirit Nature cannot these truths are all above it are supernatural and no other truth is worth the knowing Nay into any truth this Spirit only can we only flatter and keep ado about this truth and that truth and the other but into them we cannot get make nothing of any truth without him unless he sanctifie it better else we had not known it Knowledge puffeth up all knowledge that comes not from this Spirit so the very truth of any truth that which truly confirms it to the divine will and understanding that makes truth the same with goodness is from this Spirit from his guiding and directing his breathing it or breathing into it or upon it IV. Thus we are faln upon the fourth particular that he will guide us into all truth Gods mercies and Christs are ever perfect and of the largest size and the conducts of the Spirit are so too into all goodness Gal. v. 9. into all fulness Ephes. iii. 19. into all truth here into all things That we are not full is from our selves that we are not led into all truth is for that all truth does not please us and we are loth to believe it such if it make not for us he for his part is as ready to guide us into all as into one For take we truth either for speculative or practical either for the substance against types and shadows or the discerning the substance through those shadows or take we it in opposition to obscurity and doubting understand we it
for what is truly to be believ'd or lov'd or hop'd or fear'd or done as under these is contain'd all that is saving truth so they are all taught us by this Spirit The signification of all old types and shadows sacrifices and ceremonies the things which whilst Christ was with us we were not able to bear ver 12. the things which when they were done we did not understand all that we are to believe and do what to hope and what to fear what to desire and what to love this Spirit teaches And that first Not as other spirits teach which teach by halves so much only as may serve to nurse up their faction and their side but nothing more but all whatever is commanded keeps back nothing as St. Paul professes for himself Acts xx 20. nothing that is profitable unto you that is nothing profitable to Salvation Not secondly as other spirits which teach impertinent or idle truths or meer natural ones indeed for such truths as have neither spiritual profit or command he is neither bound nor binds himself is neither sent nor comes to teach them such truths as appertain not unto holiness the Holy Spirit is not promised for Yet all that is necessary to be known hop'd fear'd expected desired or done in reference to the Kingdom of grace and glory he never fails us in Not thirdly as other spirits that never teach all truth and nothing else whose truths are commonly mixt with error but what he teaches is truth all By this you know that it is his Spirit 't is he that teaches every part when the doctrine is all truth The doctrines of the world are like those bastard children in Nehemiah xiii 24. that spake half Ashdod and half Israel one part of them is truth the other falshood one part Scripture the other a Romance one part spirit the other flesh one part Heaven the other Earth earthly humors and respects and nothing else There is not an Error or Heresie so gross or impudent but has Iacob's voice though Esau's hands speaks well what ere it does speaks fair and smooth though its deeds be rough and cruel with Napthali gives good words though with Dâ—n it be as a Serpent by the way and â—n Adder in the path that biteth the Horse heels so that the Rider does fall backward speaks well though it mean ill and overthrow all that embrace it Thus the Anabaptist says true when he says the Apostles baptized men and women but he says false when he says none else or that they baptized any twice with Christs baptism The Antinomian and Solifidian say no more than truth when they say faith justifies without the works of the Law for they say with St. Paul but they say a lie when they separate the works of the Gospel from that faith that justifies if St. Iames say true Iam. ii 26. Innumerable multitudes of such half-fac'd truths there are abroad vented and vaunted by private spirits such as this spirit has no hand in Every truth of his is truth in all its parts all truth though it be but one keeps the analogie of faith inviolable perfect correspondence with all the rest So that now every truth of his is all truth truth all of it but that 's not all for 4. there is not a truth necessary or convenient for us to know but in due time he reveals it to us unless we hinder him all things says Christ in another place St. Iohn xiv 26. V. But all this while to whom is all this promis'd this guiding Spirit into all truth to whom is it To whom but you You says the Text What you Apostles only no such matter you Disciples present then no such matter neither 'T is but a little word this you yet of large extent few letters in it but much spirit You Believers all of you as well as you Apostles For for all he prays in the next Chapter ver 20. for all that should believe on him through their Word And 't is promis'd St. Iohn xiv 16. that he shall abide with them for ever and if ever sure then beyond their persons and their times So that to ours too is the promise made or it cannot be for ever To the Apostles indeed in greater measure after a more eminent way with miracles and wonders to confirm the truth he taught yet to us also after our measure To them to bring to their remembrance all things whatsoever he had said unto them St. Iohn xiv 26. Whence we read so often they remembred his words St. Luke xxiv 8. Acts i. 16. remembred what he said St. Iohn ii 22. remembred what was done unto him St. Iohn xii 16. To them 2. to guide them into the understanding of old Types and Prophesies what was any where said or written or meant of him St. Iohn xii 16. To them 3. to explain and manifest what they before either did not understand or made a question of To them 4. to teach them those things which till he this Spirit came they could not bear as it is just before the Text. To them 5. to settle the Rites and Ceremonies the Discipline and Government of the Church to take order about things indifferent Acts xv 28. It seemed good unto the Holy Ghost and to us to define things not before commanded Of these Christ had given no commandment we read of none St. Paul professes he had received none about them 1 Cor. vii 25. yet he determines them and tells us he thought also he had the Spirit of God ver 40. even to those truths as well as others does the Spirits guiding reach To them the Spirit came to guide them into all these kinds of truths to us to guide us in them or guide us after them in a larger sense into them too However to one effect it comes we and they have the same truth from the same Spirit the way only that is different they immediately from the Spirit we mediately by their Writings dictated to them by the Spirit This now guides me to the way and manner of his guiding which comes next to be considered and must be fetcht both from the nature of the word and the manner of his coming for after that manner is his guiding as after he comes so he will guide too VI. From the word first And the word here for guiding is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first way then motion in it He first sets us down a way that will bring us into the truth then acts or moves us in it The first way or means is the Word of God Thy Word is a light unto my feet and a lanthorn to my paths says holy David Psal. cxix 105. All Scripture is given by inspiration says St. Paul and is profitable for Doctrine for reproof for correction for instruction in righteousness that the man of God
may be perfect thorowly furnished unto all good works 2 Tim. iii. 16 17. Inspir'd purposely by this Spirit to be a way to guide us into all truth and goodness But this may all pretend to and every one turns it how he lists We must adde a second And the second is the Church for we must know this says St. Peter know it first too 2 Pet. i. 20. That no Scripture is of any private interpretation There are some things so hard to be understood both in St. Pauls Epistles and also other Scriptures says he that they that are unlearned and unstable wrest them unto their own destruction 2 Tim. iii. 16. and therefore presently his advice follows to beware least we be led away with that error the error as he calls it of the wicked and so fall from our own stedfastness ver 17. When men unlearned or ungrounded presume to be interpreters or even learned men to prefer their private senses before the received ones of the Church 't is never like to produce better The pillar and ground upon which truth stands and stays is the Church if St. Paul may be allowed the judge 1 Tim. iii. 16. The pillar and ground of truth In matters of discipline when a brother has done disorderly tell it to the Church says Christ St. Mat. 18. 17. and if he neglect to hear that let him be unto thee as a heathen man and as a Publican He is no Christian. In matters 2. of doubt and controversie send to the Church to Hierusalem to the Apostles and Elders there conven'd in Counsel and let them determine it so we find it done Acts xv 2 28. In a lawful and full assembly of the learned Fathers of the Church such shall be determined that 's the was to settle truth In matters 3. of Rites and Ceremonies the Spirit guides us also by the Church If any man seem to be contentious about them St. Pauls appeal is presently to the Churches Customs We have no such custom neither the Churches of God that 's answer enough full and sufficient thinks the Apostle 1 Cor. xi 16. If the Churches custom be for us then 't is good and true we think or speak or do If against us 't is all naught and wrong whatever purity or piety be pretended in it Nay so careful was the Apostle to preserve the publick Authority of the Church and beat down all private ways and fancies by which ways only Schism and Heresie creep in that he tells Timothy though a Bishop and one well read and exercised in the Scriptures from a child 2 Tim. iii. 14. of a form of sound words he would have even him hold fast to 2 Tim. i. 13. and the Romans he tells of a form of Doctrine to be obeyed Rom. 6. 17. so far was that great and eloquent Apostle from being against forms any forms of the Church though he could have prayed and preached ex tempore with the best had tongues and eloquence and the gift of interpretation to do it too so far from leaving truth to any private interpretation or sudden motion whatsoever Nor is this appeal to the Fathers any whit strange or in Christian Religion only first to be heard of it was Gods direction from the first For ask now says Moses of the days that are past that were before thee Deut. iv 32. Stand you in the ways and see and ask for the old paths where is the good way says God Ier. vi 16. As if he had said Look about and see and examine all the ways you can yet the old way that 's the good one For enquire I pray thee of the former Age and prepare thy self to the search of their Fathers for we are but of yesterday and know nothing Iob viii 8. See how slightly things of yesterday new interpretations new devices new guides are accounted of And indeed in it self 't is most ridiculous to think the custom and practice and order and interpretation of all times and Churches should be false and those of yesterday only true unless we can think the Spirit of truth has been fifteen or sixteen hundred years asleep and never wak'd till now of late or can imagine that Christ should found a Church and promise to be with it to the end of the World and then leave it presently to Antichrist to be guided by him for above fifteen hundred years together Nor can I see why the Spirit of truth should now of late only begin to move and stir except I should think he were awak'd or delighted with noise and fury Nor is it reasonable to conceive a few private Spirits neither holier nor wiser than others for ought appears nor arm'd with Miracles to confirm their Doctrines should be more guided by the Spirit of truth than the whole Church and succession of Christians and Christian Fathers especially wherein at any time they agree Yet 3. not always to go so high Thou leadest thy people like sheep says the Psalmist by the hand of Moses and Aaron Psal. lxxvii 20. Moses and Aaron were the Governours of the Church the one a Priest the other a Prophet by such God leads his People by their lawful Pastours and Teachers The one the Civil Governour is the cloud to cover them from the heat The other the Spiritual is the light to lead them in the way The first protects the other guides us and we are bid to obey them those especially that watch for our souls Heb. xiii 17. Such as labour in the Word and Doctrine 1 Tim. v. 17. By such as God sets over us in the Church to teach and guide us into truth we must be guided if we will come into it In things unlawful nor one nor other is to be obeyed In things indifferent they always are In things doubtful 't is our safest course to have recourse to them provided that they be not of Corahs company that they exalt not themselves against Moses and Aaron nor draw us to it If they do we may say to them as Moses did to those Ye take too much upon you you Sons of Levi. God leads his People like a flock in peace and unity and by the hands of Moses and Aaron Thus 3. the Spirit guides into all truth because the Spirit is God and God so guides You have heard the way and means the first part of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Spirits guiding The Second follows his act and motion 1. He leads or guides us only he does not drive us that 's not the way to plant truth by force and violence fire and fagots not the Spirits sure which is the Spirit of love 2. Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is we told you in it Some Act of the Spirit He moves and stirs up to it enlightens our understandings actuates our wills disposes ways and times occasions and opportunities to it that 's the reason we hear the truth more willingly at some time than other Paul
may plant Apollo water but the increase is this Spirit of Gods when all is done that man can do he must have his act or it will not be done 3. He leads on fair and easily for diducet it is no Iehu's pace that pace is only for an earthly kingdom not an heavenly The Spirit leads softly on like Iacob Gen. xxxiv 14. according as the Cattel and Children are able to endure according as our inferiour powers signified by the Cattel and our new begun piety and capacities intimated by the Children are able to follow 'T is danger else we lose them by the way He that presses even truth and piety too fast upon us is liker to tire us and make us give out by the way than to lead us out to our journeys end By degrees it is that even the greatest perfection must be come to Truths are to be scattered as men are able to bear them Christs own method in the verse before The way into all truth is by some and some 4. This guiding is by teaching one Translation has docebit shall teach and Chap. xiv 26. it is so too he shall teach you teach us the necessity of a Teacher How shall they hear without a Preacher Rom. x. 14. To this purpose the Spirit set Teachers in the Church 1 Cor. xii 28. Pastours and Teachers Eph. iv 11. Pastors to rule Teachers to teach both to guide us into the truth Yea but Teachers we now have store that to be sure guide not into the truth for they teach contraries and contradictions What Teachers then are they that teach the truth Such as be sent says St. Paul Rom. x. 15. sent by them that have authority to send them if they come without authority or from a false one from them that never receive'd power themselves to send others though they were sent themselves they are not sent by the Spirit and though they may guide now and then into a truth teach something that is true into all they cannot their very Function is a lie and their preaching of it 5. Leading or guiding into all truth as one omnem veritatem in the Singular will tell us that unity is his way of guiding No truth in division we cannot so much as see our faces true in the clearest water if it be troubled cast but a stone in and divide its surface and you spoil your seeing true cast but a stone of division into the Church and no seeing truth 'T is the spiritual man that only truly discerns and sees the truth the natural and carnal man he cannot 1 Cor. ii 14 15. And if there be Divisions or Schisms among you are you not carnal says St. Paul in the next Chapter 1 Cor. iii. 3. Yes you are so the Schismatick or he that causes rents and divisions in the Church is but a carnal man for all his brags and cannot see the truth how much soever he pretend it 'T were well if men would think of this we were likely then the sooner to see truth to be guided into all truth if we could once keep all together peace and truth go both together Thus far one word has led you The Connexion of that and the other with the former of his guiding with his coming will lead you further When He the Spirit of truth is come then he will guide you When he is come is when he is so grounded and setled in us that we can say he is come indeed he is in us of a truth then all truth will follow presently When the holy Spirit has once taken up his lodging in us that we also begin to be holy Spirits too then truth comes on a main If any man will do his will he shall know of the Doctrine whether it be of God St. Ioh. vii 17. till our hearts be well fram'd to the obedience of Gods Commandments no truly knowing truth Divine knowledge is contrary to other knowledges they begin in speculation and end in action this begins with action and ends in speculation seeing and knowing God What man is he that feareth the Lord him shall he teach in the way that he shall choose Psal. xxv 11. When the Spirits holiness is come into us his truth will follow as fast as we can bear it till we come to the fulness of the measure of the stature of Christ to Christ himself that is the Truth the way now to come to the knowledge of truth is by holiness and true obedience Nor yet so to be understood as if the good man only knew the truth or that every one that has Christ or the Spirit dwelling in them were the only knowing men and therefore fit only to teach others Indeed if you take knowledge for practical and saving knowledge so it is no man knows God but he that loves him no man so knows truth but he that loves and follows it and no man is saved by knowing but by doing it But that which may serve to save a mans self will not serve to save others to bring them to salvation 'T was one of Corah Dathan and Abirams Doctrines indeed Numb xvi 3. All the Congregation is holy every one of them wherefore then do you Moses and Aaron lift up your selves above the Congregation of the Lord Why do you Priests lift up your selves so much to think you only are fit to teach and rule the people But the earth opened her mouth ver 30. and confuted the madness of these men Be the person never so holy if he have no Function to it he must not presume to teach others though he must teach himself Holiness is one gift the power of teaching is another though both from the same Spirit and no venturing upon Aarons St. Pauls or St. Peters Office unless the Spirit has set us apart to that end and purpose 'T is enough for any other that he has truth enough to save himself and 't is but Ambition Presumption and Sacriledge and by that a lessening of his goodness to pretend to that which God has not call'd him to but his own preposterous zeal or too high conceit of his own holiness and abilities and so far from being like to guide into all truth that our own days are sufficient witnesses all Errors and Heresies have sprung from it The way that the Spirit guides into all his truth is by the Scripture interpreted by the Church by the decrees and determinations and customs of it by the hand of our lawful Pastors and Teachers himself inwardly acting and moving in us inwardly working and perswading us outwardly ministring opportunities and occasions to us leading us by degrees preserving us in peace keeping us in obedience and holiness and charity Thus he guides into all truth ordinarily and no way else VII And to be sure lastly thus he will Christ here promises for him him that he shall for so we may render it He shall And he is the Spirit of truth says the Text. So
he will make good what Christ has promised and what he comes to be the guide into the way of truth We need not either mistrust or fear it For though Christ himself must go away and leave us because it is expedient that he should yet this Spirit will stand by us howsoever Howbeit he will He is a mighty wind and will quickly disperse and blow away the mists of ignorance and error He is a fire and will easily purge the dross and burn up the chaff that mixes with the truth and hides or sullies it nothing can stand before him nothing shall He comes to us with a Howbeit a non obstante be it how it will though we be blind and ignorant and foolish and full of infirmities and sins so we be willing he will come and guide us Yet if now we will so be guided to close up all We must lastly submit our selves wholly to his way and guiding to the truth and to all of it To his way and order 1. no teaching him how he should teach us Them that be meek shall he guide in judgment and such as be gentle them shall he learn his way Psal. xxv 8. No teaching without humility we must be willing to be guided or he will not guide us Men will not now thence come so many errors and mistakes To truth too 2. we must submit If it be truth no quarrelling against it No seeking shelters and distinctions to defend us from it though we have been long in error and count it a dishonour to revoke it revoke it we must be it what it will or we endanger the loss of the whole truth the Spirit will not lead us And to all 3. too We must not plead our interest or any thing against it be it never so troublesome never so disadvantageous never so displeasing we must resolve to embrace it because 't is truth With this submission too we are now to come to the holy mysteries submit our hearts and judgments and affections here not to presume to pry too much into the way and manner of Christs and the Spirits being there but to submit our reasons to our faith and open our hearts to Christ as well as our mouths to the outward elements and keep under our affections by holy and godly doing that so the Spirit of truth may come into them all And so doing the Spirit will come and he will guide us guide us into all necessary and saving truths guide us to Christ guide us to God guide us here and guide us hence guide us in earth and guide us to heaven THE FOURTH SERMON UPON Whitsunday ACTS ii 1 2 3 4. And when the day of Pentecost was fully come they were all with one accord in one place And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting And there appeared unto them cloven tongues like as of fire and it sate upon each of them And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance THE words are the History for the day The day the anniversary for the words This day the Text fulfilled in the ears of some of every Nation under Heaven ver 5. remembred and celebrated by the tongues and voices of the Christian Church throughout the Earth The things done here the reason of the day and the day the memorial of them Here you may see why we keep this Feast why 't is so solemn why 't is one of the dies albi why so white a day a Sunday white with the light of that holy fire that this day came down from Heaven and sate like rays of light upon the Apostles those whitest and purest sons of light the Holy Ghost the third Person of the blessed Trinity descending miraculously in it upon the Disciples as it were a sudden rushing mighty wind filling all the corners both of the place and of their souls and so seating himself in the form of fiery cloven tongues upon each of that holy company and thereby giving them new hearts and words to speak the wonders of the most High A business we are this day to be their Disciples in to use our tongues to the same purpose that we may testifie our selves to be led by the same Spirit breath by the same breath move by the same wind our hearts warm'd by the same fire our words fram'd by the same tongues that this day appear'd so miraculously upon them We have done so in the unity of the Church several times before in the year for Christ the second Person of the Godhead do we so now also for the third the benefits and glory which this day came from him which they this day did after a strange miraculous way receive we may this day also receive in an efficacious way though not externally and visibly yet internally and invisibly from the same Spirit For this Feast is his and our â—â—eech this day principally of him and our praises for him Now the best way to keep the Feast so as to be partakers of the honour and benefits of it is to place our selves in the same fashion set our selves in the same posture dispose our selves after the same order with them here both for the receiving of him and after we have received him For 't is part of the Epistle not the Gospel that I have read you and the business of the Epistle is commonly Doctrine and Instruction as the matter of the Gospel is usually history So we then to be instructed by it how to demean our selves for the receiving of the Holy Spirit how to know how and where and when it is he comes how to distinguish him and his coming from other spirits what to do also when we have received him and when more especially to do the one or expect the other by the pattern and example in the Text. This will prove the best the only celebration of the Feast the most glorious manifestation this day on our parts for the more glorious manifestation this day on Gods the manifestation of our thankfulness for the manifestation of Gods goodness Thus without either nicety or much Art I shall divide you the Text into these Particulars 1. The Disposition of them that the Spirit comes and lights upon them that are all with one accord in one place that are there quietly sitting and expecting Christ there especially upon the solemn days upon the day of Pentecost a solemn Festival 2. The way and manner and order of the Holy Spirits coming suddenly from Heaven like a sound thence like the sound of a rushing mighty wind filling all the house in the appearance of cloven fiery tongues sitting upon each on whom he comes 3. The effect and issue immediately upon it They are filled all filled filled with Ghost and Spirit the Holy Ghost or Spirit begin to speak speak strangely strange tongues
our souls by the Spirit of Wisdom coelestia sapere as it is Col. iii. 2. to those things that are above Sapientia est rerum altissimarum says the divine Philosopher Wisdom is of things of the higest nature of a high ascending strain 2. It penetrates and pierces like the fire by the Spirit of understanding understands that which the Spirit of man cannot understand 1 Cor. ii 11. the very things of God pierces into them all 3. It tries like fire by the Spirit of counsel and advice teaches us to prove all things and choose the best 4. It hardens us against all the evils that can befall us as fire does the brick against all weather by the spirit of fortitude and ghostly strength 5. It enlightens the darkness of our souls by the spirit of knowledge teaches us to know the things that belong unto our peace the ways and methods of salvation 6. It heats the coldness of our affections by the Spirit of piety and true godliness inflames us with devotion and zeal to Gods service And 7. it softens our obdurate hearts by the Spirit of holy fear that we melt into tears and sighs at the apprehension of Gods displeasure even as Wax melteth before the fire the highest hardest rockiest mountains melt and flow down at his presence when once his Spirit does but cast a ray upon them These are the seven gifts of the Spirit represented to us by so many properties of the fire 4. There are seven other operations and effects of the same Spirit as lively also exprest by it and make the fourth reason why the holy Ghost appears under the semblance of fire 1. Fire it burns and the Prophet Isaiah calls this Spirit a Spirit of burning Isa. iv 4. It makes our hearts burn within us as it did the Disciples going to Emaus St. Luke xxiv 32. puts us to a kind of pain raises sorrow and contrition in us makes the scalding water gush out of our eyes you may even feel it burn you 2. With this burning it purifies and purges too As things are purified by the fire so are our spirits and souls and bodies purified by the Spirit 3. For purifie it must needs for it devours all the dross the chaff the hay and stubble that is in us purges out our sins burns up every thing before it that offends is a consuming fire Heb. xii 29. so is God so is his Spirit 4. Yet as it is a consuming so it is a renewing fire Fire makes things new again And do but send out thy Spirit O Lord and they are made Psal. civ 30. We are all made for so it is that thou renewest the face of the earth the face of this dull earth of ours by putting into it the Holy Spirit 5. To this purpose it makes that like as fire it separates 5. things of divers natures silver from tin metals from dross Separare heterogenea is one of the effects of fire says the Philosopher to distinguish and divide between things of different kinds And Spiritus judicii discretionis the Prophet styles the Spirit a Spirit of judgment it is Isai. 4. 4. a discerning Spirit teaches us to discern between Dross and Gold Truth and Error between Good and Evil and without it we discern nothing This the Apostle reckons as a peculiar donation of it the discerning of spirits 1 Cor. xii 10. 6. Yet as it separates things of different natures so 6. it unites things of the same kind just as the fire does several pieces of the same metal into one body This holy Spirit is a Spirit of unity They that separate they have not the Spirit St. Iude 19. Schisms and Divisions Strife Heresies and Seditions are the works of the flesh not of the spirit Gal. v. 20. The fruit of the Spirit is love and peace says St. Paul there ver 22. And the unity of the Spirit in the bond of peace we hear of too Ephes. iv 3. Into one Spirit we are baptiz'd all for there is but one one Spirit one Body one Hope one Lord one Faith one Baptism one God one all that are of God ver 5 6. nothing so contrary to the Holy Spirit as divisions of the members from the head or from one another a shrewd witness this against the spirits of our age and an evidence that to what spirit soever they lay claim they lay false claim to this they belong not to this Spirit which is so much for uniting all the parts of the body of Christ together 7. And this it can do when it s sees its time for lastly it is an invincible Spirit it bears down all before it turns all into it like the fire of all the Elements the most victorious and triumphant There is no standing out against this Spirit 't is an Almighty Spirit that can do what it will It inflames the air into a fire vain airy spirits into celestial flames of love and charity It dries up the water the raw waterish humors of our souls and fixes all waverings and inconstancies It burns up our earth and all the grass and hay and sprouts what ever that stand against it It sets whole houses all a fire sets us all a fire for Heaven and heavenly business Thus it burns it purifies it consumes and renews again it separates and it gathers and it caries all before it dees what it will in Heaven and Earth subdues Scepters vanquishes Kingdoms converts Nations throws down Infernal Powers and turns all into the obedience of Christ. To this purpose it is that it now also here comes in Tongues The second manner we noted of his appearance and that for three reasons 1. nothing more convenient to express either our business or him whose it is The Tongue is the instrument of speech the Word is express by it Christ is the Word the Holy Spirit as it were the Tongue to express him comes to day with an Host of tongues to send this Word abroad into all the World Nothing more necessary for the Apostles were to be the Preachers of it had receiv'd a Commission to go and preach St. Matth. xvi 15. wanted yet their tongues some new enablements went not therefore till they were this day brought them and a more necessary thing the Holy Ghost could not bring them for that purpose Yet they had need 2. be of fire sharp piercing tongues like the little flames of fire such as would pierce into the soul reveal the inmost secrets of the heart and spirits and it seems so they proved 1 Cor. xiv 25. piercing even to the dividing asunder of the soul and spirit of the joints and marrow Heb. iv 12. Tongues of fire 3. to warm the cold affections of men into a love of Christ every tongue is not able to do that it must be a tongue set on fire from Heaven that can do that Tongues and tongues of fire sharp piercing tongues warm with heavenly heat are the only tongues
for the business of Christ. 3. Yet cloven they must be too 'T is not a single tongue will do it The Apostles were to preach to the world and in the world there were a world of tongues that they might therefore so preach as to be understood as many tongues were necessary to be given them as there were people with whom they were to deal Behold the greatness of Gods goodness here Tongues were divided for a curse at first lo he turns them into a blessing then they were sent to divide the world now they are given to unite it then they wrought confusion now they are given to unite it Thus God can turn our curses into blessings when he pleases And fit it is that we then should turn our tongues to his praise and glory This we may do with one tongue alone But they who would be Preachers and teach others had need of more Tongues though they come not now suddenly like the wind yet come they must as they can come by our industry and Gods blessing God would not have sent so many tongues if more then one had not been necessary for his work though not now perhaps to preach yet to understand surely what we preach 'T is a bold adventure to presume to the office of a Teacher with a single tongue He is not able to teach children to spell true that knows no more much less to spell the mysteries of the Gospel to men who understands not so much as that one tongue he speaks if he understand no more Unless we be wiser than Christ and his Holy Spirit we cannot think any sufficiently endued to preach them but such as have received the gift of tongues more then one or two the gift I say for though to speak with tongues be not given now miraculously as it was here yet given it is to us it is the gift still of the Holy Spirit as a blessing upon our labours But there are other tongues besides which come from this days mercy The tongue that speaks right things the tongue that comforts the afflicted soul the tongue that recals the wandring step the tongue that defends the fatherless and widow the tongue that pours it self out in prayers and praises the tongue that speaks continually of holy things the tongue that speaks no evil nor does no hurt the tongue that speaks nothing but a meek and humble and obedient spirit these are the tongues of the Holy Spirit and even from this day they have their rise these are for all orders and sorts of men and if those men who now take to themselves to be Teachers had but learnt to speak with these tongues they would have spoke to far better purpose and more to Gods acceptance than now they do in speaking as they do they had not thus blasphemed the Holy Spirit to entitle him to the extravagancy of their tongues Yet fire and tongues and tongues of fire are not all the wonders that this day produced These fell not only like a flash of Lightning upon the Apostles but they sate upon them or rather It sate upon them says the Text. All these tongues as divided and cloven as they were like so many flames or tongues of fire at top they were all united in one root below with one mouth Rom. xv 6. with one voice Chap. iv 24. they spake all but the same thing They are not the tongues of the Spirit that speak now one thing now another that agree not in the foundation at the least Nor is that fire of the Holy Ghosts enkindling that cannot sit for to the fire we may 2. refer this It. The holy flame is not like the fire of thorns that are always crackling making a noise it can sit quietly in the heart and on the lips and on the head sometimes in the one and sometimes on the other it sits upon the heads and singes not a hair it sits in the heart and scalds it not at all it sits upon the lips yet makes them not burst out into a heat the firy zeal that is so much cried up for spirit in the world is too unquiet too hot too raging to be of this days fire Yet 3. we may refer this It to the Holy Spirit it self That sate upon each of them too It sate first upon each of them as a crown of glory so St. Cyril The Apostles were the Crowns and Glory of the Churches and so this install'd them It sate 2. upon them as in a Chair of State to fix authority upon them to set them in their Chairs to give them power to govern and guide the Church It sate 3. upon them so to call into their mind the promise of their Master that he would send one to sit in counsel with them and be with them always to the end of the world for sitting is a posture to denote constancy establishment and continuance It sate 4. as it were to teach us to be setled and constant too to be establisht and grounded in our faith not to be wavering and carried about with every wind of doctrine There is no greater evidence against error then that it is not constant to it self no greater argument against these great pretended spirits then that they cannot sit know not where to fix are always moving as if the Psalmists curse had taken hold upon them as it does and will do without doubt upon all that take the houses of God in possession Psal. lxxxiii 12. that usurp upon the office or portion of the Church as if God had made them like a wheel and as stubble before the wind that can sit no where rest at nothing but turn about from one uncertainty to another The Holy Spirit is a Spirit that will sit still and be at peace continue and abide It sate 5. upon each to teach each of us peace and quiet in all our passions constancy and continuance in truth and goodness and a setled and composed behaviour in all conditions blow the winds never so high burn the fires of persecution never so hot against us It were well now if we could say as it follows next concerning the Apostles that we were filled with this Spirit that we were filled with the Holy Ghost that we might arrive at that point within our selves though we cannot now arrive at that particular in the Text. The only filling now that I have time to tell you of is that before us and 't is a good one the filling us with the body and bloud of Christ which is a signal filling us with the Spirit Go we will then about it so to fill our our souls The tongues and fire in the Text we may well apply to it we may have use of there For tongues are not to speak with only but tast with two O tast we then how good and gracious the Lord is there that vouchsafes so graciously to come under our roofs to come upon tongues And Tongues 2. are to help
Preached at St. Pauls 213 NEHEM xiii 14. Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God and for the Offices thereof The First Sermon on the Day of the Purification of the Blessed Virgin 226 St. LUKE ii 27 28. And when the Parents brought in the Child Iesus to do for him after the custom of the Law Then took he him up in his arms and blessed God The Second Sermon on the Day of the Purification of the Blessed Virgin 239 St. LUKE ii 28. Then took he him up in his arms and blessed God A Sermon on the First Sunday in Lent 250 2 COR. vi 2. Behold now is the accepted time behold now is the day of Salvation A Sermon on the Second Sunday in Lent 263 1 COR. ix 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a castaway A Sermon on the Third Sunday in Lent 276 ROM viii 21. What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death A Sermon on the Fourth Sunday in Lent 286 1 COR. ix 24. So run that you may obtain A Sermon on the Fifth Sunday in Lent 296 1 COR. ix 25. And every man that striveth for the mastery is temperate in all things Now they do it to obtain a corruptible Crown but we an incorruptible A Sermon on the Sixth Sunday in Lent 305 DEUT. xxxii 29. O that they were wise that they understood this that they would consider their latter end A Sermon on the Annunciation of the blessed Virgin Mary 317 St. LUKE i. 28. And the Angel came in unto her and said Hail thou that art highly favoured The Lord is with thee Blessed art thâ—â— among women A Sermon on Palm Sunday Folio 329 S. MAT. xxi 8. And a very great multitude spread their Garments in the way others cut down branches from the Trees and strewed them in the way A Sermon upon Good Friday 339 1 COR. ii 2. For I determined not to know any thing among you save Iesus Christ and him crucified The First Sermon upon Easter Day 349 St. LUKE xxiv 4 5 6. And it came to pass as they were much perplexed thereabout behold two men stood by them in shining Garments And as they were afraid and bowed down their faces to the earth they said unto them Why seek ye the living among the dead He is not here but is risen The Second Sermon upon Easter Day 359 St. MAT. xxvii 52 53. And the Graves were opened and many bodies of Saints which slept arose And came out of the Graves after his Resurrection and went into the holy City and appeared unto many The Third Sermon upon Easter Day 369 PSAL. cxviii 24. This is the Day which the Lord hath made We will rejoyce and be glad in it The Fourth Sermon upon Easter Day 379 St. MAT. xxviii 5 6. And the Angel answered and said unto the women Fear not ye for I know that ye seek Iesus which was crucified He is not here for he is risen as he said Come see the place where the Lord lay The Fifth Sermon upon Easter Day 392 1 COR. xv 19. If in this life only we have hope in Christ we are of all men most miserable A Sermon upon Ascension Day 408 PSAL. xxiv 3 4. Who shall ascend into the hill of the Lord or who shall stand up in his holy place Even he that hath clean hands and a pure heart and hath not lift up his soul unto vanity nor sworn deceitfully to his neighbour The First Sermon upon Whitsunday 416 St JOHN iii. 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth So is every one that is born of the Spirit The Second Sermon upon Whitsunday 427 St. JOHN xvi 13. Howbeit when He the Spirit of Truth is come he will guide you into all truth The Third Sermon upon Whitsunday Folio 443 St. JOHN xvi 13. Howbeit when He the Spirit of Truth is come He will guide you into all truth The Fourth Sermon upon Whitsunday 453 ACTS ii 1 2 3 4. And when the day of Pentecost was fully come they were all with one accord in one place And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting And there appeared unto them cloven tongues like as of fire and it sate upon each of them And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance The Fifth Sermon upon Whitsunday 463 ACTS ii 1 2 3 4. And when the day of Pentecost was fully come they were all with one accord in one place And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting And there appeared unto them cloven tongues like as of fire and it sate upon each of them And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance A Sermon upon Trinity Sunday 473 REV. iv 8. And they rest not day and night saying Holy Holy Holy Lord God Almighty which was and is and is to come The First Sermon upon the Calling of St. Peter 481 St. LUKE v. 8. Depart from me for I am a sinful man O Lord. The Second Sermon upon the Calling of St. Peter 491 St. LUKE v. 5. Master we have toyled all the night and have taken nothing nevertheless at thy word I will let down the net A Sermon upon the Transfiguration 504 St. LUKE ix 33. And it came to pass as they departed from him Peter said unto Iesus Master it is good for us to be here and let us make three Tabernacles one for thee and one for Moses and one for Elias not knowing what he said The First Sermon upon All Saints 516 PSAL. cxlix 9. Such honour have all his Saints The Second Sermon upon All Saints Folio 526 HEB. xii 1. Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race which is set before us A Sermon upon St. Andrews Day 542 St. MAT. iv 20. And they straightway left their Nets and followed him A Sermon Preached at St. Pauls 554 COL iii. 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankful A Sermon Preached at St. Pauls Cross. Sir Richard Gurney being then Lord Mayor 566 JER xxxv 18 19. Thus saith the Lord of Hosts the God of Israel Because you have obeyed the commandment of Ionadab your Father and kept all his Precepts and done according unto all that he hath commanded you Therefore thus saith the Lord of Hosts the God of Israel Ionadab the Son of Rechab shall not want a man to stand before me for ever FINIS * 2. * Grace is poured into thy lipâ— * therefore * So the Psal. begins and so the Sermon * For †A little * And hast crowned I. General â— That a false hope in Christ there is What is required to a true hope in Christ. The several kinds of false hope compared with true ones Mat. 9. 13. Psal. 119. 81. Rom. 15. 4. Isa. 28. 16. 1 Pet. 3 15. 1 Pet. 1. 21. Gal. 5. 5. Psal. 42. 5. Heb. 6. 19. Heb. 10. 23. Heb. 3. 6. Heb. 6. 11. 1 Thes. 1. 3. 2 Thes. 3. 5. 2. That hope in Christ in this life only is a false hope also and what it is 1 Cor. 15. 12 2 Tim. 2. 18. 3. The Effect of false Hopes Misery 1. Loss Losâ— of all good Heb. 11. 35. 2. Pain or sense of evil John 8. 24 4. The persons which are most miserable of all 1 Cor. 4. 9 10 c. S. Joh. 15. 19. II. General The Christians hope is not in Christ for this life only That the Châ—istian of all men is not miserable 2 Cor. 12. 10. Acts 16. 15. 2 Chron. 35. 10. St. Mat. ix 9. S. Mat. 4. 18. Acts 9. 3. Acts 10. 44. St. Luke 17. 34. St. Mat. 24. 41. Jon. 2. 1. Prov. 1. 3. Isa. 6. 2. * This. 1 Cor. 13. 1. The Cloud Isa. 44. 22 Why not a Star Why Nubem in the Singular Nubem not Nubeculam Taâ—tam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nubem martyrum Testium How Testium Why Testium What required to Testium Habentes our Company Habentes nobis Nubem impositam Circumpositam a 〈◊〉 The spectators Not Suppositam Not Superpositam Not Praepositam Application Haâ—bentes Heabentes nobis Habentes circumpositam Impediments of running 1 Pondus 1 Quid Pâ—câ—a tum 2 Quare pondus 3 Quotuples The removal Both together Aâ— jecto ponderâ— Deponentes pondus 2 Pondus Divâ—liarum Abjecto 〈◊〉 The first remove Abjecto pondere Abjecto pondere divâ—â—taâ—um Deposito Râ—po sitâ— 3 Depositis nonoribus Omni pondere non â—nere II. Impediment Peccatum circumstans Gal. 4. Acts 22. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curramus Certamen Cereamen justitiae Fidei Martyrii Certamen propositum Propositum nobis Per Paâ—ientiam Quid. Per patientiam curramus Quâ—modo curâ—endum Hâ—b 10. 2â— Propositum nobis Thâ— Crown Ideoque
choose to come by or rather will choose not to come by right good sound ways they must be if they be his And 2. right streight ways too no turning to the right hand or to the left not do one way in adversity another way in prosperity one Religion when the days are calm and quiet another when the days are stormy and troublesom Rectas facite in deserto so it is in the Prophet and Hebrew Text Isa. xl 3. Make his paths streight in the Desart even when we are deserted of all when we are in the barren and dry Wilderness where no water is no earthly comfort about us in the greatest tribulation we must keep us still to uprightness and honesty that 's the way to Christ however for a while he seem to be far from us thither it will bring us after a while keep innocency and do the thing that is right and that will bring a man peace at the last Yet 3. one path or two made streight is not sufficient semitas 't is an indefinite somewhat a kin to an universal it must be all he that fails or offends in one is guilty of all S. Iames ii 10. If all be not streight all the paths as well as the ways that you have heard all the little ways as well as the great according to our poor power if at least we do not study and endeavour it it is not it is not right Nor is it so or will it be unless we take in 4. the Prophets in deserto too desert and forsake our selves a little renounce our own ways quite seek not our own but his streighten our selves a little of our own lusts and liberties of our own desires and ways that the only way to make his streight and make Christ come streight to us V. We have one point yet behind who it is to whom all this is spoken and is given in charge I confess the Ministers and Preachers of the Word are the publick messengers and harbingers who are sent to prepare the Lords way as S. Iohn Baptist was before him yet every one must sweep his own door For the words are by S. Iohn Baptist preach'd to all Pharisees and Sadduces Publicans and Souldiers and all the people that came to him every one to have a share and so he gives it them S. Luke iii. 10 11. verses and so onward tells people and Publicans and Souldiers what to do sets every one his path his part of the way to prepare and streighten Give me leave to do so too The Ministers of the Gospel they come first they have the greatest share with S. Iohn Baptist to go before the face of the Lord to prepare his way but how To give knowledge of salvation says old Zachary to his people for the remission of sins or somewhat more even to give remission too to give absolution so to give knowledge to the people or instruct them and to absolve them is some part at least of the Ministers share but to Baptize also with the Baptist and to consecrate with Christ himself is to prepare his way too to make way for him to raise the Valleys to comfort the dejected the cast down and afflicted soul against his sorrows the penitent against his sins the fearful against the fear of death the weak hearted against trouble and persecution to encourage them to lift up their heads and look to the recompence of reward to raise up the groveling souls of men from earth and flesh to heaven and heavenly business 2. To cast down the Mountains of Pride and Singularity Schism and Heresie that lift up themselves against the obedience of Christ. 3. To rectifie the perverse and crooked souls of men And 4. to smooth and soften them to lay the way of Christ smooth and plain before them make them know his yoke is easie and his burthen light by continual preaching to them and instructing them so preparing them for the way of Christ. Thus the Minister prepares his way in the peoples hearts sometimes cleansing the young Infants way by Baptism and sometimes rectifying the young and old mans ways by advice and exhortation sometimes clearing them with Absolution sometimes purifying them with the Holy Sacrament some way or other always preparing them against the Lords coming And it lies upon him so to do And 2. for the People There needs no more then has been said The ways already mentioned concern us all There is none so righteous but needs some kind of preparation And he that is not he needs them all And if we consider now the time so much the more in that his coming is nearer whom we prepare for 'T is now but a few days to the day he once came to us in the flesh Let 's think of that and prepare our selves to give him thanks to cry Hosanna blessed is he that cometh blessed this blessed way of his coming and blessed the blessed day of his so coming 'T is not many more days 2. to the coming of his flesh and blood in the Holy Sacrament unto us We are expecting and hoping for it and 't is fit we should be preparing for it Better preparation then you have heard I cannot give you for the one or the other Only I may add in solitudine again Withdraw your selves aside into some desart and solitary place to prepare you in retire in private to your souls and to your business I will bring her into the Wilderness says God concerning Israel and speak comfortably unto her Hos. ii 14. The place to hear the voice of divine and heavenly comfort is in our Solitude When we are alone God only and our selves together Remember then we go into our Closets and there prepare our selves forget no point of the preparation but sweep and cleanse and smooth and adorn our souls with all holy vertues or resolutions and come well guarded with attention care and vigilance that nothing unbeseeming pass from us in the way raise up our spirit with holy thoughts and heavenly desires cast down our souls with reverence and humility come without any roughness or unevenness in our affections or behaviour in our ways or paths so shall the Lord come and come with comfort and take us with him and bring us safely to the end of our way the end of our hope to those things which neither eye hath seen or ear heard or ever entred into the heart of man which he has prepared for them that prepare for him in the City prepared for us in the Heavens A SERMON ON The Third Sunday in Advent S. LUKE xxi verse 27 28. And then shall they see the Son of man coming in a Cloud with power and great glory And when these things begin to come to pass then look up and lift up your heads for your redemption draweth nigh AND because the day of your Redemption draweth nigh the day in which your Redeemer came in a Cloud of Flesh and Clay we are this
known It were strange to hear of equity or civility or modesty or moderation that could not be seen ridiculous to call him merciful or equitable that shews it not by some condescension to stile him civil whose behaviour is nothing less him modest who shews nothing but immodesty him meek who expresses nothing but fury and impatience These are vertues we must needs see where e're they be It is reported of S. Lucian the Martyr that he converted many by his modest cheerful and pious look and carriage and of S. Bernard that In carne ejus apparebat gratia quaedam spiritualis c. There appeared a kind of spiritual grace throughout his body there shone a heavenly brightness in his face there darted an Angelical purity and Dove-like simplicity from his eyes so great was the inward beauty of his inward man that it poured out it self in his whole outward man abundantly over all his parts and powers No motion in them but with Reason and Religion Where such vertue is it will be known must be too must so be exprest that men may know and feel the benefits and effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your moderation speak for you whose servants you are what Lord you are under what is your expectation and your faith 3. Nor is it thirdly enough to have it known to one or two to a few or to the houshold of faith alone To all men says the Apostle Iew and Gentile Friend and Foe Brethren and Strangers the Orthodox and Hereticks good and bad Christian and Infidel Condescend to men of low estate the very lowest says our Apostle Rom. xii 16. Provide things honest in the sight of all men ver 17. live peaceably with all men ver 8. do all possible to live so having your conversation honest among the Gentiles that by your good works which they shall behold they may glorifie God in the day of visitation 1 Pet. ii 12. full of equity that they may not speak evil of you as rigorous and unmerciful full of courtesie and civility that the Doctrine of Christ be not blasphem'd for a Doctrine of rudeness and incivility full of modesty that the adversary speak not reproachfully of the word of truth have no occasion to do so by your immodesty full of moderation that all good men may glorifie God for your professed subjection to the Gospel of Christ to those hard points in hard times to meekness and moderation when your adversaries are so violent and immoderately set against you Known must our moderation be in all its parts that all may know the purity of our profession the soundness of our Religion the Grace of God appearing in us the adversary be convinced the Christian Brethren incited by our examples to the same grace and vertue One note especially we are to carry hence that it is no excuse for our impatience harshness or any immodest or immoderate fierceness against any that they are men of a contrary opinion we use so ill Men they are and even under that notion moderation to be used towards them much more if we acknowledge the same Lord or his being any way near either to reward or punish And so I pass to the second General the Christians comfort that holds up his head in the bitterest storms and makes him moderate quite through them all The Lord is at hand Now the Lord is several ways said to be at hand many ways to be near us He is at hand or near us by his divine essence not far says S. Paul from every one of us Acts xvii 27. he is every where we therefore no where but that he is near us He is near us 2. by his Humanity The taking that upon him has brought him nigh indeed to be bone of our bone and flesh of our slesh He is nearer us yet 3. by his Grace One with us and we with him one Spirit too he in us and we in him S. Iohn xiv 20. He is at hand and nigh us 4. in our Prayers So holy David The Lord is nigh unto them that call upon him all such as call upon him faithfully He is nigh us 5. in his Word in our Mouths and in our Hearts by the word of Faith that is preached to us Rom. x. 8. we need not up to heaven nor down to the deep says the Apostle to find out Christ that eternal word is nigh enough us in his word He is nigh us 6. in the Sacraments so near in Baptism as to touch and wash us especially so near in the Blessed Sacrament of his Body and Blood as to be almost touched by us there he is truly really miraculously present with us and united to us 'T is want of eyes if we discern not his Body there 1 Cor. xi 29. in that or see not his power in the other He is at hand 7. with his Iudgments Behold the Iudge standeth at the door S. James v. 9. Just before he had said the coming of the Lord draweth nigh but at the second look he even sees him at the door Now of this coming two sorts we find expected even in the Apostles times his coming in judgment against Ierusalem to destroy his Crucifiers the unbelieving Iews and the Apostate Christians the Gnostick Hereticks that together with the Iews persecuted the Church of Christ and his last coming at the general Judgment We may add a third his being always ready at hand to deliver his faithful servants out of their troubles and to revenge them in due time of all those that causlesly rise up against them The first kind of his coming to Judgment that against Ierusalem is the coming by which the Apostle comforts his Philippians that the Lord was now coming to deliver the persecuted Saints out of their hands The third is that by which our drooping spirits are supported in all distresses that he is near to help us in them all The second his coming at last in the general Judgment then howsoever to make a full amends for all is the great stay of all our hope all Christians from first to last No great matter how we are here from time to time driven to our shifts the time is coming will pay for all Nor do any of the other comings want their comfort 'T is a comfort that God is so near us in his essence so that in him we live and move and have our being our life and being are surely the better by it 2. 'T is a great comfort that our Lord would vouchsafe us so great an honour as to become like one of us to walk and speak and eat and drink and be weary and weep and live and die like one of us 3. 'T is an inward and inexpressible comfort that he will dwell in us by his Grace and Holy Spirit make us Holy as himself is Holy 4. 'T is a gracious comfort that he suffers us so ordinarily to discourse with him in our Prayers 5. 'T is an especial
receiving in the Text with the receiving in the day receive we him and his fulness him and his graces him with all thankfulness reverence and devotion Set we our selves to do it to draw waters out of these wells of salvation Isa. xii 3. by the hand of Faith and bucket of Humility out of these Fountains of our Saviour So the Latin reads it whose side runs out blood and water full streams of grace and pardon and all the gifts of the Holy Spirit if we will but come hither to draw or drink them We call it a receiving and so it is the most signal receiving that we have a receiving him full and whole Body and Blood Flesh and Spirit really though not corporally both let us therefore receive it Open we but our mouths wide and he will fill them open we our mouths to beg and we shall receive open them wide and full and we shall be fill'd with fulness too to day at this full table a table at this time full of all heavenly delicates and dainties Yet as we must open our mouths so we must open our hands too our mouths to receive our hands to give We receive of Christ 't is fit we give somewhat out of our receipts we receive of his fulness 't is but proportionbale that we give out of our fulness to those that are not full that our abundance may be the supply of others want as Christs fulness is of ours 'T is a day of fulness and all would be full the poor as well as the rich that all mouths might this day be filled with his praise 1 Cor. xi 20. This is not to eat the Lords Body for one to be full I give it the easiest word another to be hungry the poor must have their share they that have not says the Apostle that is the poor 'T is a Communion and all must communicate one way or other poor and all 'T is a feast of fulness both in the Church and in the House all must communicate of this days fulness one way or other in one sort or other and surely when we have filled our selves with the fulness of this house we cannot but fill others with the fulness of ours And yet there is one more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another fulness to which this grace and fulness leads us to be filled henceforward with goodworks to be filled with the fruits of Righteousness and all the knowledge of Christ. For this it is that this fulness is received that this grace is received that this Grace-cup the cup of Salvation is received that all gifts and graces are received that we increase in grace go on in goodness proceed in all kinds of holy vertues till we come to the fulness of Christ to the fulness of his grace here and of his glory hereafter Send down thy Grace O heavenly Father that we may all receive this fulness at thy hand empty us of our sins empty us of our selves that we may henceforward be only fill'd with thee fill us this day with the plenteousness of thy table and reject us not though too unworthy fill us every day with the plenteousness of thy Grace and leave us not to our own weakness that we may go on from grace to grace from strength to strength from vertue to vertue till we come to be filled with the plenteousness of thy house to the fulness of joy and pleasure and grace and glory for evermore Amen Now to the God and Author of all this fulness all our receipts all good gifts and graces to the Father that gives to the Son that purchas'd to the Holy Ghost that conveys them to us be all the fulness of thanks and praise and honour and glory for ever and ever THE FOURTH SERMON ON Christmas-Day 1 TIMOTHY i. 15. This is a faithful saying and worthy of all acceptation that Christ Iesus came into the world to save Sinners of whom I am chief THis is a faithful saying And this is the day that made it so faithful and true wherein it could first be truly said that Christ Iesus came into the world to save sinners for which both Text and Day are well worthy of acceptation Turn the whole Scripture over you will find no saying there more faithful that speaks God more faithful more to have kept his promise than this that tells us that Christ Jesus is come into the world He in whom all his promises are fulfilled And run through the year you will find no day more faithful than this that presents us the ground of all our Faith Christ Iesus come to save sinners Worthy of all acceptation too they must needs be both both Text and Day that brings salvation above all to sinners of which ye are a part and the Preacher chief I cannot but with gladness preach it nor you but with joy and attention hear it especially to day the day he came in in a time accepted in the day of salvation when Text and time so happily meet The day makes the Text seasonable The business of the Text makes the Day acceptable The necessities of poor sinners make both comfortable God make the Sermon profitable too and we have all we can desire to day The Text to be sure promises fair and St. Paul himself finds so much comfort in it by his own experience of the truth and sweetness of it in the former verses 12 13. that he here commends it to us as a saying worthy all the respect that we can give it worthy to be preach'd worthy to be believed worthy to be laid hold on worthy to be laid up faithfully and remembred That Christ Iesus came into the world to save sinners After which saying nor he nor we have any more to say then that we are the chief of them so particularly to apply it And that I hope we will to day For the whole end both of the saying it self and S. Paul's saying it is but to dispose and move us worthily to accept Christ now he is come for whose coming the Church and we have been this month preparing And the sum of it to put us 1. in comfort first that how sadly soever things look'd with us before his coming by his coming now we may be sav'd for Christ Iesus came to save sinners and to put us secondly in the way how we may by believing 1. this faithful saying for a truth by accepting it 2. for a word worthy all acceptance by confessing lastly our selves the most unworthy of it yet the chief that need it Thus you have the full sense of the Text and both the Doctrine and Vse of Christmas in it The Doctrine that Christ Iesus came into the world to save sinners the Doctrine of Christmas The Vse of it to take it every one of us to himself take himself to be the quorum primus the chief of the quorum concerned in it the chief of sinners and therefore chiefly interessed in Christs coming This
so God hath blessed thee for ever Blessed be God the Father of our Lord Iesus Christ and blessed be our Lord Iesus Christ for all this grace for all this blessing If our Spouse so fair then we sure should be faithful if his lips so full of grace our lips as full of thanks if he blessed of God we again bless God and him for so great a blessing so great blessings so continually descending upon us so lasting so everlasting never sufficiently answered but by all our ways of blessing and so blessing him always all our days whilst we live for ever We to sing our parts and praise him in the Song sing or say Thou art fairer thou O Christ art fairer c. For this is the sum and whole meaning of the Text to give us a view of Christs Beauty and the Christians Duty both together so to shew and set forth to us the lustre and splendour of Christs incomparable Beauty and the overflowing fulness of his Grace as to make us really in love with him to ravish our 〈◊〉 and tongues and hands to his Service and praise that we may to 〈◊〉 and every day serve and praise and magnifie him all the day long 〈…〉 way to blessedness for ever I begin with his Beauty for that 's 〈…〉 attractive to him When I shall be lift up shall draw all men to me says he himself S. Iohn xii 32. That lifting up was upon the Cross and if that be so attractive if he be so powerful in his humiliation when his face is clouded with darkness his eyes with sadness his heart with sorrow when his body is so mangled with wounds deform'd with stripes besmear'd with blood and sweat and dust that will draw all men to him how infinitely prevalent then must he needs be when we see him in his excellence smooth and even and entire in all the parts of his soul and body For in both fair he is formosus fair formosus prae very fair formosus prae filiis fairer then the fairest and sweetest child in whom commonly is the sweetest beauty prae filiis hominum than the children of men when they come to their full strength and manly beauty By these degrees we shall arrive to the perfection of his beauty fair he is very fair fairer than the sweetest fairer than the perfectest beauty of the sons of men so in both his body and his soul. In his Body first And fair and comely sure must that Body be which was immediately and miraculously fram'd by the Holy Ghost pure flesh and blood that was stirred together by that pure Spirit out of the purest Blood and Spirits of the purest Virgin of the world The shadows of that face must needs be beautiful that were drawn by the very finger and shaddowing of the Holy Ghost those eyes must needs have quid sidereum as St. Ierome some star-like splendor in them which were so immediately of the heavenly making The whole frame of that body must needs be excellent which was made on purpose by God himself for the supreme excellence to dwell in to reside in to be united to so united by the union hypostatical A body without sin must needs be purely fair a body without concupiscence must needs be sweet without defect must needs be lovely without vacuity must needs be complete without superfluity must needs be so far handsom without inordination must needs be perfect without death must needs be firm without dust must needs be singular without corruption must needs be curious and delicate without any of them must needs be excellent And all these were Christs body without sin without concupisence without defect without vacuity without superfluity without inordination death and dust and corruption could not get the least dominion over it thou shalt not suffer my flesh to see corruption saies the Psalm he did not suffer it to see it saies the Gospel rais'd incorruptible it quickly was went down into the grave but staid not there came not into the dust at all into any corruption at all had none all the while it was upon the earth had none under it Fair he was in his conception conceived in purity and a fair Angel brought the news Fair 2. in his Nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word in the Septuagint tempestivus in time that is all things are beautiful in their time Eccl. v. 11. And in the fulness of time it was that he was born and a fair star pointed to him Fair 3. in his childhood he grew up in grace and favour St. Luke ii 52. The Doctors were much taken with him 4. Fair in his manhood had he not been so says S. Ierome had there not been something admirable in his countenance and presence some heavenly beauty Nunque secuturi essent Apostoli c. The Apostles and the whole world as the Pharisees themselves confess would not so suddenly have gone after him Fair 5. in his Transfiguration white as the light or as the snow his face glittering as the Sun S. Mat. xvii 2. even to the ravishing the very soul of S. Peter that he knew not what he said could let his eyes dwell upon taht face for ever and never come down the Mount again 6. Fair in his Passion Nihil indecorum no uncomeliness in his nakedness his very wounds and the bloody prints of the whips and scourges drew an ecce from the mouth of Pilate Behold the man the sweetness of his countenance and carriage in the midst of filth and spittle whips and buffets his very comeliness upon the Cross and his giving up the Ghost made the Centurion cry out he was the Son of God there appeared so sweet a Majesty so heavenly a lustre in him through that very darkness that encompass'd him 7. Fair in his Resurrection so subtile a beauty that mortal eyes even the eyes of his own Disciples were not able to see or apprehend it but when he veil'd it for them 8. Fair in his Ascension made his Disciples stand gazing after him so long as if they never could look long enough upon him till an Angel is sent from Heaven to rebuke them to look home Acts i. 11. If you ask Eusebius Evagrius Nicephorus Damascen and some others how fair he was they will tell you so fair that the Painter sent from Agbarus King of Edessa to draw his Picture could not look so stedfastly upon him as to do it for the rays that darted from his face and though the Scripture mention no such thing 't is no greater wonder to believe then what we read of Moses his face which shone so glorious that the Children of Israel could not behold it 2 Cor. iii. 7. Lentulus the Roman President his Epistle to the Emperour Antonius describes him of very comely colour shape and figure and so do others Not such a beauty yet as that which darts from it wanton rays or warms the blood or stirs the spirits to vain desires
or secular respects and motions but a sweetness without sensual daintiness a lustre without lightness a modest look without dejectedness a grave countenance without severity a fair face without fancy eyes sparkling only heavenly flames cheeks commanding holy modesty lips distilling celestial sweetness beauty without its faults figure and proportion and all such as was most answerable and advantageous to the work he came about every way fitted to the most perfect operations of the reasonable and immortal soul the most beautiful then sure when beauty is nothing else but an exact order and proportion of things in relation to their nature and end both to themselves and to each other Take his description from the Spouses own mouth Cant. v. 10 11 12 c. My beloved is white and ruddy the chiefest among ten thousand His head is as the most fine gold his locks are bushy or curled and black as a Raven His eyes are as the eyes of Doves by the rivers of water washed with water and fitly set that is set in fulness fitly placed and as a precious stone in the soil of a Ring His cheeks are as a bed of Spices as sweet flowers his lips like Lillies dropping sweet smelling Myrrhe his hands are as gold Rings set with Beryl his belly as bright Ivory over-laid with Saphyrs His legs are as pillars of Marble set upon sockets of fine Gold His countenance like Lebanon excellent as the Cedars His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Ierusalem This is our beloved too Solomon indeed has poetically express'd it Yet something else there is in it besides a poetick phrase Beautiful he thus supposes he is to be who was to be this Spouse have the beauty of all beautiful things in the world conferr'd upon him at least to have the finest and subtilest part of all worldly beauties those imperceptible yet powerful species of them which make them really amiable and attractive a head and locks and eyes and hands and feet quantity colour and proportion such as darted from them not only a resemblance but the very spirit of heavenly beauty innocence purity strength and vigour Poets when they commend beauty call it divine and heavenly this of his it was truly so a kind of sensible Divinity through all his parts Shall I give you his colour to make up the beauty He was white pure white in his Nativity ruddy in his Passion bright and glistering in his life black in his death Azure-vein'd in his Resurrection No wonder now to see the Spouse sit down under his shadow with great delight Cant. ii 3. we sure our selves now can do less and yet this is but the shadow of his beauty The true beauty is the souls the beauty of the soul the very soul of beauty the beauty of the body but the body nay the carcase of it And this of the souls he had 2. in its prime perfection 2. Now beauty consists in three particulars the perfection of the lineaments the due proportion of them each to other and the excellency and purity of the colour They are all compleat in the soul of Christ. The lineaments of the soul are its faculties and powers the proportion of them is the due subordination of them to God and one another The colours are the vertues and graces that are in them His powers and faculties would not but be compleat which had nothing of old Adam in them His understanding without ignorance he knew all the very hearts of all thoughts as they rose what they thought within themselves S. Luke v. 22. thoughts before they rose what the Pharisees with other would have done to him had he committed himself unto them Now Tyre and Sidon would have repented had they had the mercy allowed to Corazin and Bethsaida S. Luke x. 13. His will without wilfulness or weakness his passions without infirmity or extravagance his inferiour powers without defect or maim his understanding clear his will holy his passions sweet all his powers vigorous Hear the Wise man describe him under the name of Wisdom Wisd. xvii 22 23 c. In her that is in him who is the Wisdom of the Father is an understanding Spirit holy one onely manifold subtile lively clear undefiled plain nor subject to hurt loving the thing that is good quick which cannot be letted ready to do good kind to man stedfast sure free from care having all power overseeing all things and going through all understanding pure and most subtile spirits and ver 25 26. A pure influence flowing from the Glory of the Almighty the brightness of the everlasting light the unspotted mirror of the power of God and the image of his goodness The powers of his soul being thus pure vigorous and unspotted they cannot 2. but be in order the will following his understanding the passions subordinate to them both all the inferiour powers obedient and ready at command and pleasure He had no sooner exprest a kind of grievance in his sensitive powers at the approach of those strange horrors of his death and sufferings but presently comes out Non mea sed tua Not my will but thine all in a moment at peace and in tranquillity No rash or idle word no unseemly passage no sowre look nor gesture or expression unsuitable to his Divinity throughout his life the very Devils to their own confusion cannot but confess it We know thee who thou art the Holy One of God S. Mark i. 24. To this add those heavenly colours and glances of grace and vertues and you have his soul compleatly beautiful Meekness and Innocence and Patience and Obedience even to the death Mercy and Goodness and Piety and what else is truly called by the name of good are all in him insomuch that the Apostle tells us the very fulness of the Godhead dwells in him bodily Col. ii 9. No Divine Grace or Vertue wanting in him In him are all the treasures of wisdom and knowledge ver 3. In him all sanctity and holiness not so much as the least guile in his mouth 1 S. Pet. ii 22. So holy that he is made holiness and sanctification unto us 1 Cor. i. 30. Sancti quasi sanguine uncti We Saints and holy become hallowed by the sprinkling of his blood In him lastly is all the power and vertue omnis virtus that is omnis potestas all the power in heaven and earth fully given to him S. Matth. xxviii 18. So that now we shall need to say little of the other particular of this first general point of Christs perfect beauty that he is not only Formosus but Formosus prae not only fair but very fair for where there is so much as you have heard exceeding and excellent it must needs be Where the body is compleat in all its parts the soul exact in all its powers the body without any ill inclination natural or habitual the soul without
ineffable grace whereby the Godhead is united to the Manhood By the first he himself is holy by the second he makes us so By the third he wrought all the means to do it For the first let us reverence his person For the second let us embrace him and be rul'd by him For the third let us perpetually admire and adore him 'T is ready to conceive now that he was full indeed beyond measure full the spirit not given to him by measure so he says himself S. Iohn iii. 34. and his witness is true though he bear witness of himself St. Iohn viii 14. anointed with it above his fellows as it follows ver 8. words repeated and applied expresly to him by St. Paul Heb. i. 9. So full that he pours out upon us pours in all we have We are but empty vessels till he pour into us without grace or any good till he pour it in diffusa in as well as effusa ex it is spread abroad in our hearts says the Apostle Rom. v. 5. as well as spread upon his lips Yet is our fulness but the fulness of earthy pitchers but five or six firkins a piece at most when they are filled to the brim His fulness the fulness of the fountain that pours it self over all the neighbouring Vallies and yet empties not it self runs still as fresh as ever only holds when there are no more vessels or the vessels there will hold no more His fulness minds us either of our emptiness or shallowness and if grace we have either in our hearts or lips we will deplore it fill our eyes with tears and our lips with prayers that he may fill our hearts with grace make us some way partakers of his fulness And that we need not doubt of now 't is gotten into his lips They are the conduits of his grace they convey it to us Three several graces we gather from his lips 1. His gracious Miracles by his bare word he heal'd the Lame and cur'd the Blind and restor'd the Sick and cleans'd the Leper and dispossest the Devils and rais'd the dead He spake the word and all was done Full of grace indeed to do such deeds of grace so willingly so readily so generally and in the lips indeed when it was all done only by the word of his mouth 2. The gracious instructions that proceeded out of his mouth insomuch that all wondered at it says S. Luke iv 22. He only taught with authority and a grace all other teachers the long winded Pharisee himself but wind and bubble to him St. Matthew vii 29. â— 3. The gracious promises of the Gospel pardon and forgiveness grace and mercy and peace and heaven and happiness all fully preach't and revealed by him By the word of his mouth were the heavens made says David made over now to us kept in store provided and prepared for us with that priviledge too prae filiis hominum before all the children of men that were before us that they without us should not be made perfect Heb. xi 40. We may without question apply prae filiis hominum to this point to say here also that his lips are fuller of grace then the children of men for even the officers of his enemies were forc'd to confess it long ago S. Iohn vii 46. Never any man spake like this man never so graciously never so comfortably never so effectually never so powerfully never so sweetly never so much grace and goodness and glory And 't is still diffusa lasts still His lips are his Ministers and Preachers and by them he still diffuses his graces daily to us Labia Sacerdotis custodiunt Mal. ii 7. they keep grace for others even when they keep none for themselves The ministry of the Word and Sacraments though it comes sometimes through corrupt and putrid channels is not defiled or made unprofitable by it Out of the childrens that is ignorant simple Ministers mouths sometimes God perfects praise and makes the stones the most stony and obdurate sinner among them cry out loud enough to do others good to soften others though they continue hard and impenitent themselves The Sacraments 2. are his lips too in which grace is diffus'd full grace given and poured out upon us poured in into us Never grace so fully given as in those holy Mysteries there you see diffusa to the eye the outward pouring out the Wine and must believe though you do not see the inward pouring out the Spirit Never so gracious words proceeded out of his mouth as those you hear there This is my Body which was given for you This is my Blood which was shed for you Take and eat the one Take and drink the other What more abundant grace what higher favour than thus to have our lips and mouths and hearts filled with himself and all the benefits of himself Wonder we may at it for 't is a work of wonder an ineffable mystery Gracious indeed always were his words Come unto me all ye that are weary and heavy laden and I will refresh you S. Matth. xi 28. I came not to call the righteous but sinners to repentance S. Matth. ix 13. Fear not little flock for it is your Fathers good pleasure to give you a kingdom St. Luke xii 32. Ye that have followed me in the regeneration shall sit on twelve thrones judging the twelve Tribes of Israel S. Mat. xix 28. God sent not his Son into the world to condemn the world but that the world through him should be saved S. John iii. 17. Behold I give you power to tread on Serpents and Scorpious and over all the power of the enemy and nothing shall by any means hurt you S. Luke x. 19. He will not break the bruised reed nor quench the smoaking flax S. Mat. xii 20. Lo I am with you alway even unto the end of the world S. Mat. xxviii 20. Great and gracious effusions these full of grace yet to give himself daily for our food and nourishment and call us to it is to set seal to all those other sayings to bring them home particularly to every one of us the very Amen and summing up of all the rest 'T is time now to enquire whence all this fulness all this fairness Eo quod Deus benedixit reads one Transtation because God hath blessed him Christs beauty is Gods blessing all beauty is so be it what it will from him it comes is but a ray of that eternal beauty that inaccessible light that summe pulchrum as well as summe bonum the everlasting brightness of the Father all the beauty of the mind and body all the integrity and vigour of all our powers are meerly from his blessing not our merit a good lesson from it not to be proud of any of them Christ himself as man had not his beauty any other way No nor his grace neither His Manhood could not merit the union of the Godhead it was the meer gift of God so
the lowest price a man could be thirty pieces of Silver So poor he could scarce speak out Non clamabit says the Prophet he shall not cry he did not says the Evangelist S. Mat. xii 18. It was fulfilled You could scarce hear his voice in the streets ver 19. In a word so poor that he was as I may say asham'd of his name denied it as it were to him that called him by it S. Matth. xix 17. Why callest thou me good when yet he only was so Lastly poor he was in his Death too betray'd by one Disciple denied by another forsaken by the rest stript off to his very skin abus'd derided despis'd by all died the most ignominious death of all the death of Slaves and Varlets And can you now tell me how he should become poorer or can you tell me why we should think much at any time to become poor like him or not rather cry out O Blessed Poverty that art now sanctified by Christs putting on How canst thou but be desirable and becoming since Christ himself became poor If God become man what man would be an Angel though he might If Christ the eternal riches think it becomes him to be poor who would make it his business to be rich Give me rags for clothes bread for meat and water for drink a Stable for a Palace the earth for a bed and straw for a covering so Christ be in them so he be with them so this poverty be his so it be for him I will lay me down in peace and take my rest upon the hardest stone or coldest ground and I will eat my brownest bread and pulse and drink my water or my tears with joy and gladness now they are seasoned by my Masters use I will neglect my body and submit my spirit and hold my peace even from good words too because he did so I will be content with all because he was so The servant must not be better than his Lord nor the Disciple than his Master Our Lord poor our Iesus poor our Christ poor and we striving to be rich what an incongruity The Camel and the needles eye never fitted worse Poverty we must be contented with if we will have him poor at least in spirit we must be ready for the other when it comes and when it comes we must think it is becoming very much become the Disciple to be like the Master the servant wear his Lords livery For our sakes he became poor and we must not therefore think much to be made so for his be it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extreamest Especially seeing poverty is no such Gorgon no such terrible lookt Monster since Christ wore it over his richest Robes even chose to be poor though he was rich would needs be poor and appear to be so for all his riches Indeed it was the riches of his grace that made him poor had he not been rich superlatively rich in that in grace and favour to us he would never have put on the tatters of humanity never at least have put on the raggedest of them all not only the poverty of our nature but even the nature of poverty that he might become like one of us and dwell among us And it was the riches of his glory too that could turn this poverty to his glory What glory like that which makes all things glorious rags and beggary what riches like his or who so rich as he that can make poverty more glorious then the Robes and Diadems of Kings and Emperours who so often for his Religion sake have quitted all their secular glories plenties delicates and attendants for russet coats and ordinaty fare and rigours and hardships above that which wandring beggars suffer in the depth of Winter Christianity no sooner began to dawn into day but that we find the professors selling all Acts iv as if they thought it an indecency at least to possess more than their Master did though they were rich they became poor because their Lord became so though he was rich But when men of rich become poor the case is much different yet from that of Christs men cease to be rich when they come to poverty but not so Christ he is poor and rich together 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being rich he yet shewed poor Prov. xxii 2. The rich and poor meet together never truer any way then here utriusque operator est Dominus the Lord is both himself as well as worker of them both in others For in this low condition of his it is that S. Paul yet talks so often of the riches of Christ the riches of his grace Eph. i. 7. the riches of his Glory Eph. iii. 16. the riches of the glory of his inheritance Eph. i. 18. the exceeding greatness of his power Eph. i. 19. the exceeding riches Eph. ii 7. the unsearchable riches of Christ Ephes. iii. 8. Christ he in whom are hid all the treasures of wisdom and knowledge Col. ii 3. his very reproach and poverty greater riches then all the treasures of Egypt Heb. xi 26. So Moses thought and reckon'd says the Apostle when he saw his riches but under a veil saw but a glimpse and shadow of them at two thousand years distance too So rich is Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only rich so great are his riches Indeed the riches of the Godhead that is all riches indeed dwell all in him though he became man he left not to be God our rags only cover'd the Robes of the Divinity his poverty only serv'd for a veil to cover those unspeakable riches to teach us not to boast and brag at any time of our riches not to exalt our selves when we are made rich or when the glory of our house is increased but to be as humble notwithstanding as the poorest and lowest wretch to teach us 2. that riches and poverty may stand together as well in Christians as in Christ the riches of grace and the poverty of estate and again the riches of estate and poverty of Spirit To teach us 3. not to put off the riches of grace for fear of poverty not quit our Religion or our innocence for fear of becoming poor by them to teach us lastly that we may be rich in Gods sight In truth and verity how poor soever we are in the eyes of the world how needy and naked soever we appear He that being in the form of God thought it no robbery to be equal with God even whilst he was so made himself of no reputation of as low a rank as could be and being the brightness of his Fathers Glory the express image of his person and upholding all things with the word of his power veils all this glory darkens all this brightness conceals all this power under the infirmities and necessities of flesh and poverty yet only veils all this great riches hides and lays it up for us that through his poverty we might be
c. In the literal sense of the words 2. In his dealing with Christ in respect to man What is the Son of man 3. In his dealing with man in the sublimer sense of the Text again in respect to Christ what is man and the Son of man in the same sense too I. His mercy in his dealing with man will best appear 1. by what he did And 2. for whom he did it that he should do so much for man that he should do it for so little so little so inconsiderable a thing as man Six branches there are here of what he did 1. He was and is ever mindful of him 2. He visits him 3. He made him but a little lower then the Angels but one step below 4. He did that only too to exalt him to crown him as we read it 5. He crown'd him also 6. He crown'd him with glory and with worship too If you will know 2. for whom all this 'T is 1. For man Adam a piece of clay 2. For the Son of man Enos a piece of misery 3. For a meer quid est for a thing we know not what to call it 4. 'T is for one that the Prophet wonders God should mind or think on that he should come into Gods mind much more into his eye to be visited by him such a one that 't is a wonder he should be thought on II. His dealing with Christ in respect to man which is the Apostles interpretation of the words is a second manifesto of his mercy and shew'd 1. In his Exinanition that God for mans sake should 1. make him lower then the Angels That 2. he should make him so low as man As man 3. and the Son of man Such a Son of man 4. that we cannot know how to name him such a quid est such a we cannot tell what a wonder a gazing-stock not worth seeing or remembring and all only that man by him might be visited and remembred 2. In his Exaltation That notwithstanding all this God should a while afterwards remember him visit him crown him crown him with glory and honour III. And both Exinanition and Exaltation 3. that he might yet visit man the more remember him with greater mercies crown him with richer graces crown him with higher honours here then he did in the Creation and with higher glory hereafter then the first nature could pretend to Upon all these the second general the Prophets wonder comes in well will follow handsomely as the conclusion of all the application of all to teach us to wonder and admire at all this mercy and take up the Text and say it after David What is man Lord what is man that thou c. That we may wonder and worship too and give God Glory and Worship for this wonderful mercy for the glory and worship that he has given us I begin now to shew you his mercy in all the acts here specified and the first is his being mindful of us or remembring us 1. And he remembers that we are but dust Psal. ciii 14. and so deals accordingly blows not too hard upon us lest he should blow us clean away that 's a good remembrance to remember not to hurt us and the Lord hath been mindful of us says the Psalmist again Psal. cxv 12. hath and will ever be mindful of his Covenant Psal. cxi 5. though we too often forget ours The Bride may forget her ornaments Jer. ii 32. and the Mother her sucking child Isa. xlix 15. Yet will not I says God forget you The Hebrew here is in the future as the Latin is in the present but all times are alike with God what he is he will be to us even when he seems to forget us he is mindful of us Recordaris operationum ei says the Chaldee Thou remembrest his works to reward them but that 's too narrow Thou remembrest his substance all his bones and members forgettest none to preserve them Thou remembrest his soul to speak comfortably to it Thou remembrest his body to feed and clothe it Thou remembrest his goings out and his comings in to direct and prosper them Thou remembrest his very tears and puttest them up in bottles all these things are noted in his book Psal. cxxxix 15. put down there When we are shut up in the Ark and all the Floods about us then he remembers us as he did Noah and in due time calls us out When we are unhappily fall'n into Sodom among wicked hands and the City ready to be all on fire about our ears then he remembers us as he did Lot nay as he did Abraham rather when he delivered Lot Gen. xix 29. He is so good that he remembers us for one another remembers us for Abrahams Isaacs Iacobs and Davids sake remembers the Son for the Father the Nephew for the Uncle the Friend for the Friends Iobs friends for Iobs sake Iob xlii 8. So mindful is God of us so continually minding us such a care of us he has he careth for all no God like him for the care of all Wisd. xii 13. I would we were as careful again to please him as mindful of him 2. And yet 2. he is not only mindful of man but visits him too And thy visitation says Holy Iob has preserved my spirit Job x. 12. Will you know what that is Thou hast granted me life and favour so the words run just before not life only for his being mindful of us says that sufficiently but favour also his visiting intimates some new favour somewhat above life and safety Indeed visiting is sometimes punishing I will visit their sin Exod. xxxii 34. And 't is a mercy to man sometimes that God visits and punishes him it keeps him from sin increases him in grace advances him in glory And what is man that thou thus visitest him O Lord and sufferest him not to run headlong to destruction though he so deserve it But visiting here 2. is in a softer milder way 't is to bestow some favour on us Thus holy Iob in words somewhat like the Text What is man that thou shouldst magnifie him and that thou shouldst set thine heart upon him and that thou shouldst visit him every morning and try him every moment Job vii 17 18. So Gods visiting in Iobs interpretation is a magnifying of man a setting of his heart upon him to do him good a visiting him with some mercy or other every morning a purging and purifying him from tin and dross In the Prophet Ieremiah's stile it is the performing his good word unto us Ier. xxix 10. And in the Psalmists a Visiting with his salvation Psal. cvi 4. Great mercy without question Hence it is that he visits us by his Son to bring us to salvation Thus good old Zachariah understood it when he starts out as it were on a sudden with his Benedictus Blessed be the Lord God of Israel for he hath visited and redeemed his people S. Luke i. 68. He visits
dash against a stone would not suffer a bone of him to be broken or one tittle of his Covenant to fail him sent his Angels too to look after to minister to him a whole host of them to declare him this day to the world Nay 2. came and visited him himself he and his Holy Spirit with him at his Baptism he and Moses and Elias with him in the Mount where he gave testimony he was his Son his beloved Son in whom he was well pleased Nay 3. that which might seem in one sort a diminution was in another an exaltation he made him but a little lower then the Angels was an exalting him when it made even his Body little inferiour to their Spirit and that it did when he could pass through a crowd of people as invisible as an immaterial Spirit S. Luke iv 30. Nay before that when he came into the world without any blemish to his Mothers Virginity as if he had been a Spirit not a Body and after that when he arose out of his Tomb the stone upon it when he entred and the doors were shut when he vanish'd out of sight c. they knew not how he went Paulo minus angelis indeed this is little less then Angels I can tell you But St. Austin tells you more Naturâ humanâ Christi Deum solum majorem That God only is greater then Christs humane nature The Hypostatical union to the Deity has made it so and those infinite graces of his soul are somewhat more then paulo minus above the Angels rarest endowments Yet this is nothing to the Crown that follows for we see Iesus says the Apostle Heb. ii 9. Who was made a little lower then the Angels for the suffering of death crowned with glory and honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Enthymius thinks it may be read without a comma above the Angels with glory and honour hast thou crowned him with a glory beyond theirs Indeed four Crowns he was crowned with a Crown of Flesh with that his Mother crown'd him in his Incarnation Cant. iii. 11. A Crown of Thorns with that the Souldiers crown'd him at his Passion St. Iohn xix 2. A Crown of Precious Stones De lapide pretioso at his Resurrection The four endowments of glorious Bodies Charity Agility Impossibility and Incorruptibility were the Stones of it And a Crown of pure Gold at his Ascension when he shone like the Son in gloria and went up cum corona with a crown or ring of blessed Saints into the highest Heavens With these two last God crowned him these two were his exaltation and the crown or reward of the two other And to make this Crown the more glistering and glorious here 's honour added to it A name given him above every name that at the mention of it every knee is now to bow both of things in Heaven and things in Earth and things under the Earth Phil. ii 9 10. made better then the Angels Heb. i. 4. so much better that all things even the Angels themselves Authorities and Powers all sorts of Angels are made subject unto him 1 S. Pet. iii. 22. and are therefore bid all to worship him says St. Paul Heb. i. 6. Such honour has Christ after his humiliation and we may expect some after ours If we humble our selves we also shall be exalted and crowned with glory And so it seems we are entitled to it by the sufferings of the Son of man and by his visiting us our glory is much encreased by his Glory our honour higher by his Redemption then in our first Creation so that we may now well take up the words again and pronounce them with greater astonishment still that he should so remember visit and crown his redeemed people as he does For what is man indeed that God should redeem him at so great a price what access can it be to God to raise him out of his ruines might he not more easily have made a new stock of men of better natures than have redeemed Adam's Or 2. if he would have needs so much magnified his love as to have redeem'd him because he had made him would not a restoring of him to his first estate have been well enough but that he must raise him to a higher Without doubt it had but that God in mercy thinks nothing too much for him It appears so by his remembring him Man was a true Enos and that is obliviscens a forgetful piece yet God remembers him and comes down in the evening of his fall a few minutes after it and raises him up with a promise of the seed of the Woman to set all streight again There he did as well visit as remember him And in the pursuance of this singular mercy he still 2. visits him every morning morning and evening too visits by his Angels by his Priests by his Prophets by his Mercies by his Iudgments by his Son by his Holy Spirit by daily motions and inspirations These are the visits he hourly makes us since he visited us by his Son far more plentifully than before more abundant grace more gracious visits for if his Son be once formed in us he will never give over visiting till he crown us Yet 3. by degrees he raises us up to some Angelical purities and perfections before he crown us our nature is much elevated by the Grace of Christ and what the Iew did only to the outward letter we are enabled to do to the Spirit of it to inward purity as well as the outward Thus and thus you heard of old says Christ S. Matth. v. 21. but I say more not a wanton look not a murtherous thought not a reproachful word not the slightest Oath He would refine us fain somewhat near the Angels to be pure as they But 4. we shall not do it gratis he will crown us for it quicken us together with Christ raise us up together and make us sit together in heavenly places in Christ Jesus Eph. ii 5 6. Honours us with the name of friends reveals himself unto us fills us with the riches of Christ adopts us to be his Sons makes us members of Christ partakers of his Spirit makes himself one with us and we with him washes us by one Sacrament feeds us by another comforts us by his word compasses with the ministrations of righteousness that exceeds in glory pardons our sins heals our infirmities strengthens our weaknesses replenishes us with graces urges us with favours makes us with open face behold them as in a glass behold the glory of the Lord and changes us at last into the same image from glory to glory Eph. iii. 18. What is man O Lord or the Son of man that thou shouldst do thus unto him And what are we O Lord what are we that we are so insensible of thy mercies what base vile unworthy things are we if we do not now pour out our selves in thanks and wonder in praise and glory for this
by the mouth of the Holy Spirit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself now quitted of injustice and want of bowels of compassion You have a witness of it undeniable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eyes have seen it Salvation clear even to the sense and to the certain'st the sight The eye may see it 2. Viderunt oculi he might have added contractaverunt manus me◠and his hands handled it but if the eye see it we need not sue to the hand for certainty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these eyes No longer now the eyes of Prophesie those are grown dim and almost out Isaiah indeed could say is born is given so certain was he of it but never viderunt oculi for all that be never liv'd to see it one degree this above the infallibility of Prophesie Time was when this Salutare tuum was inveloped in clouds It was so till this day came a mystery kept secret since the world began lockt up in Heaven so close that mine eyes have wasted away with looking for thy saving health O Lord sighs David and the Church answers him with Vtinam disrumperes coelos Break the Heavens O Lord and come down O utinam O would thou wouldst But now as we have heard so have we seen thy salvation Nor need we any extraordinary piercing eye to see it so plain and manifest is the object that eyes almost sunk into their holes eyes over which the curtains of a long night are well nigh drawn eyes veiled with the mists of age eyes well near worn out with looking and expectation the dimmest aged'st sight may see it Mine eyes old Father Simeons Nor need the Manichee strain his eye-sight to discern it He need not as is usual when we look on curious pieces close one eye that the visual spirits being contracted we may see those things which else by reason of their curious subtilty scape the seeing 'T is no such aiery phantasm but that we may with open face and eyes behold it he may see it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both his eyes without straining without that trouble But if our senses should play false with us yet my eyes the eyes of a Prophet a holy man inspir'd and detain'd a prisoner in the flesh on purpose for this spectacle cannot possibly deceive us Especially if you add but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he did not perceive it only as a far off Balaams sight or had a glance or glimmering of it only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saw it plain so plain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know it too Saw it in his arms and lookt near it nay into it by the quick lively eye of a firm faith for with both eyes he saw it the eyes of his body and the eyes of his soul the Saviour with the one Salvation with the other the child with those the God with these And what greater evidence then that of sight what greater certainty then that of faith If all this be yet too little if viderunt be to seek and oculi fail and mei be deceived yet parasti cannot but list it above the weakness of probability put all out of question It was not only seen but prepared to be seen It came not as the world thinks of other salvations by chance but was prepared Parasti Thou hast prepared it prepared by him that prepared the world Higher yet parasti thou hast prepared done it long since the preparation began not now had a higher beginning a beginning before the face of all people before the face of any people before the face of the waters before the face of the world appeared Chosen us in him says St. Paul then chosen and prepared him for us before the foundation of the world Ephes. i. 4. But this parasti is not the blessing of this day Parasti ab aterno so to the Patriarchs too but in conspectu before our faces made manifest in these last times manifested in the flesh that 's the blessing we this day commemorate A body thou hast prepared me that prepared then lo I come he will be born presently Christmas out of hand Parasti now compleat this day he was first made ready and drest in swadling-clothes And prepared So it came not at mans entreaty or desert Nay when he thought not of it When Adam was running away to hide himself then the promise of the womans seed stept in between and when Religion and Devotion lay at the last gasp ready to bid the world adieu then comes he himself who had been so long preparing and fulfilled the promise This a degree of certainty higher then our imaginations can follow it that relies wholly on Gods own parasti without mans uncertain preparation Yet something ado there was to bring this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this salvation to be seen A long preparation there was of Patriarchs Moses and the Prophets of Promises Types and Figures and Prophesies for the space of four thousand years This long train led the triumph then comes the Saviour then Salvation Sure and certain it must needs be to which there are so many agreeing witnesses This then so variously typified so many ways shadowed so often promised so clearly prophesied so constantly so fully testified so long expected so earnestly desired This is the Salvation prepared for us Whoever looks for any other may look his eyes out shall never see it This Name the only Name by which we shall be saved the Name of Iesus Yet notwithstanding all that 's said or can be said 't is but parasti still 'T is not Posuisti prepared for all not put set up for all as if all should be saved No posui te in casum set for the fall of many those that will not turn their eyes up hither that care not for viderunt neglect this sight slight this salvation But however this dismal success often comes about Parasti it is that cannot be lost and in conspectu omnium populorum for all it is prepared for all in general none excluded this parasti he that put parasti into this good Fathers mouth put in omnium populorum too Not only the certainty but the universality of this salvation that 's the third part of the Text and thither are we come Before the face of all people Prepared that 's a favour and for the people that 's an ample one and one step to an universal People are men a great company of men and for men and a multitude of men it is prepared nusquam Angelos not for Angels in no wise for them not one of them No they are still the Sons of darkness no day-spring from on high to visit them For men and not for the better or more honourable part of men alone but for the people too the meanest sinfulest men in more favour with God then the Apostate Angels And not to some few of those people neither
not by parts now this then another and Christs Body was framed all at once not membratim one member after another as other infants 2. Light enters through solid bodies as Glass Crystal or the like without either penetration of dimensions or cracking the glass So Christ from the Virgin Body of blessed Mary without the least hurt to her Virginity 3. The light shines in the midst of noisom vapours yet it self is kept pure and sincere In like manner the Deity of Christ joyn'd to the humanity mixes not with its corruption nor is defiled by it Marcion need not fear the truth of his body lest our corruption should pollute his Godhead when the light it self confutes him and convinces him by the infinite distance between it self and the power of the Creator There wants but one thing more to compleat the mystery of this wonderful Saviour that 's his Offices if we can find them too in the Text if we can bring them to viderunt oculi to be seen there and stray no further we have lighted upon a happy Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed a salvatition and a Saviour to whom nothing can be added Let 's try He is a King there 's one of his Offices that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence the Prophet David seems to gather it Psal. 2. Yet have I set my King upon my holy Hill of Sion How proves he that why within a verse in comes I shall give thee the heathen for thine inheritance He is a Priest next in gloria Israelis there 's another of his Offices The Priesthood the glory of the Jew The glory is departed from Israel cries out Phinehas his dying Wife why because the Ark of God was taken 1 Sam. iv 20. and because of her Father-in-law and her Husband they dead and gone what were they the Priests of the Lord when the Ark and Priests are gone the glory of Isoael is departed too They rise and fall together A Priest then but not to Israel after the flesh alone or after the Order of Aaron but Israelis tui of the true Israel more properly entituled to this glory as being a Priest for ever after the order of Melchisedeck Lastly he 's a Prophet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's his third Office his Prophetical the light of Prophesie is the light of Revelation A Prophet then he is to reveal unto us Divine Mysteries the will of his heavenly Father to give knowledge of salvation unto his people by the remission of their sins S. Luke ii 77. A compleat Saviour now God and man God begotten the Son co-eternal with the Father born into the world of a Virgin pure and immaculate took our nature without sin without imperfection a King for the Gentiles a Priest for Israel a Prophet for both a King to defend us a Priest to purge us a Prophet to instruct us This the Saviour God the Son He our salvation too Yet comes not salvation from him alone from all three Persons the whole Trinity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the Father preparing sending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the Son prepared coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how 's that but by the graces and gifts of the Holy Spirit there 's the Holy Ghost opening and enlightening our eyes that we may see him All three plain enough in the Text as in the day Viderunt oculi your own eyes are witnesses Here 's a sight indeed might well make old Simeon now desire to close up his eyes to see no more Ne vitam hanc posthà c aliquâ contaminet aegritudine all objects henceforth would but defile his eyes But what tell you me of Simeons theory what of salvation though ne're so great what of in conspectu omnium though ne're so general what of light and glory though ne're so excellent if I may not back again to viderunt oculi mei if I my self cannot perceive it if it be so far distant off that I cannot lay hold of it by mine own eyes of Faith and Hope If I cannot see it to be mine and with St. Paul apply it Who loved me and gave himself for me Gal. ii 20. Omnium populorum is too large all may but all shall not be saved Viderunt oculi mei that 's somewhat when mine own eyes can fix and dwell upon it Nay that 's not full enough if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these very eyes that so long expected it the eyes of my body shall not be partakers of it if they when they are fall'n into dust shall lie for ever folded up in eternal darkness if eyes that weep out themselves in devout tears with looking and expectation shall not rise with these very bodies to that blessed vision what reward for all these sufferings what recompence I 'le tell you how to see all and stay no longer nor go no further This is the day of salvation salvation day and if ever to day he will be seen Cast but your eyes up to the Holy Table thither your very sense may there almost see salvation behold your Saviour There it is there he is in the blessed Sacrament There it is prepared for you a body hast thou prepared his body flesh and blood prepared well nigh to be seen to be tasted O taste and see how gracious the Lord is Psal. xxxiv 8. Go up thither and with old Simeon take him in your hands take him yet nearer into your bowels Take eat you shall hear one say so by and by But stay not there upon your sense upon the outward element Look upon him with your other eye the eye of Faith let it be viderunt oculi let it be both Let it be viderunt mei the applying eye of a special Faith And that you may be sure not to go away without beholding him there 's lumen in the Text and it would do well in your hands to search the dark corners of your hearts to examine them While our hearts are darkened with sins and errours we cannot see him And if after strict examination we be not found in charity we are yet in tenebris St. Iohn tells us do but love your brother He that loves his brother abideth in the light S. John ii 10. The sum is Faith must be the eye Repentance and Charity the light by which you shall this day see your Saviour and apprehend salvation the three requisites those to a worthy Communicant So shall you there find light to guide you out of the darkness of sin and misery Glory to enstate you in the adoption of the Sons of God Salvation with Glory salvation here Glory hereafter And when you have satisfied your eyes and hearts with this heavenly sight Go return home to your private Closets shut up your eyes never set ope those windows to the vanities of the world again but with a holy scorn disdain these painted glories and let a veil of forgetfulness pass over
encouraged and confirmed him in it 4. His profession at it Behold said he I see the heavens opened and the Son of man standing at the right hand of God In those words he professed his faith and proclaimed his vision of it By this manner of considering it we shall do St. Stephen right and Christmas no wrong remember St. Stephens Martyrdom and yet not forget Christs being at it celebrate St. Stephens memory and yet no way omit Christs He being here to be lookt on as encourager of St. Stephens Martyrdom as much as St. Stephen for his Professor and Martyr By all together we shall fully understand the requisites of a Martyr what is required to make one such to be full of the Holy Ghost to look up stedfastly into heaven to look upon Christ as there and as boldly to profess it to be full of Grace and Spirit full of Piety and Devotion full of Faith and Hope full of Courage and Resolution all proportionably requisite to the spiritual Martyrdom of dying to the world and leaving all for Christ requisite too all of them in some measure to dye well at any time the very sum of the Text to be learn'd hence and practis'd by us If I add all requisite to keep Christmas too as it should be kept with Grace and Devotion with Faith and courage also against all that shall oppose it that our Christmas business be to be filled with the Spirit and not with meats and drinks to look up to Heaven to look up to Iesus and never to be afraid or ashamed to profess it there is nothing then in the Text to make it the least unseasonable I go on therefore to handle it part by part The first is St. Stephens accommodation to his Martyrdom how he stands fitted for it And surely he could not be better Full of the Holy Ghost Ghost is Spirit and what more necessary to a Martyr then a spirit The dreaming sluggish temper is not fit to make a Martyr he must have Spirit that dares look Death soberly in the face Yet every Spirit neither will not make a Martyr there are mad spirits in the world they call them brave ones though I know not why that rush headily upon the points of Swords and Rapiers yet bring these gallant fellows to a Scaffold or a Gibbet the common reward of their foolish rashness which they mis-reckon'd valour and you shall see how sheepishly they die how distractedly they look how without spirit The spirit that will bear out a shameful or painful death without change of countenance or inward horrour must be holy Where the Spirit is holy the Conscience pure the Soul clean the man dies with life and spirit in his looks as if he were either going to his bed or to a better place 'T is a holy life that fits men to be Martyrs But spirit and a holy Spirit is not enough to make a Martyr neither though the Martyrs spirit must be a holy one yet to dispose for martyrdom the holy Spirit must come himself with a peculiar power send an impulse and motion into the soul and spirit that shall even drive it to the stake And every degree of power will not do it it must be a full gale of holy wind that can cool the fiery Furnace into a pleasing walk that can make death and torments seem soft and easie Full of the Holy Ghost it is that Stephen is said to be e're we hear him promoted to the glory of a Martyr The Spirit of holiness will make a man die holily and the holy Spirit make him die comfortably but the fulness of him is required to make him die couragiously without fear of death or torment cruelty or rage By this you may now guess at Martys who they are not they that die for their folly and their humour not they 2. that die without holiness not every one 3. that dies as we say with valour and spirit not they that die upon the motion of any spirit but the holy one that one holy Spirit not they that die in Schism and Faction against the unity of this Holy Spirit the peace of his Holy Church none of these die Martyrs die Souldiers or valiant Heathen or men of spirit they may but men of the holy Spirit Martyrs they die not They only die such that have lived holily die in holy Cause in a holy Faith and in the peace of holy Church as in the Faith of one Holy Spirit ruling and directing it into unity upon good ground and warrant and a strong impulsion so to do without seeking for or voluntarily and unnecessarily thrusting themselves into the mouth of death And yet there are strange impulses I must tell you of the spirit of Martyrdom which ordinary souls or common pieties cannot understand Only we must know that the spirit of Martyrdom is the spirit of Love the very height of love to God which how that can consist with the spirit of Schism whereby we break the unity of Brethren or how a man can so highly love God as to dye for him and hate his Spouse the Church or his Brethren is inimaginable Some other engines there may be as vain-glory an obstinate humour of seeming constant to a false principle an ignorant and self-willed zeal which may sometimes draw a man to die but if the fulness of peace and charity does not appear there is no fulness of the Holy Ghost and they make themselves and their deaths but Martyrs that is witnesses of their own folly He that pretends to be a Martyr must have more then a pretence to the Spirit of charity II. And not to charity only but to devotion too He must 2. prepare himself for it stedfastly look up to Heaven nay into Heaven too fill his Spirit with divine and heavenly provision for it with St. Stephen here Who 1. looks up to Heaven as to his Country whither he was a going He longs earnestly to be there His soul with holy David's has a desire and longing to enter thither He that looks but seriously up to Heaven and beholds that glorious Building those starry Spangles those azure Curtains those lustrous bodies of the Sun and Moon that vast and splendid circumference of these glistering dwellings cannot but thirst vehemently to be there soul and flesh thirst for it O how brave a place is Heaven how brave even but to look on But if he can look as here it seems St. Stephen did into heaven too and contemplate the happy Choirs of blessed Saints and Angels the ineffable beauty of those inward Courts the ravishing Melody and Musick they make the quiet peace and happiness that pleasure joy and fulness of satisfaction and contentment there the majestick presence and blessed sight of God himself with all the store-houses of blessedness and glory full about him his very soul will be even ready to start with violence out of his body to fly up thither He that looks thus stedfastly looks
into Heaven cannot now but look askew upon the earth To look up into Heaven is 2. to despise and trample upon all things under it He is not likely to be a Martyr that looks downward that values any thing below Nay he dies his natural death but unwillingly and untowardly whose eyes or heart or sences are taken up with the things about him Even to die chearfully though in a bed of Roses one must not have his mind upon them He so looks upon all worldly interests as dust and chaff who looks up stedfastly into heaven eyes all things by the by who eyes that well The covetous worldling the voluptuous Gallant the gaudy Butterflies of fashion will never make you Martyrs they are wholly fixt in the contemplation of their gold their Mistresses their Pleasures or their Fashions He scorns to look at these whose eyes are upon Heaven Yet to scorn there but especially to fit us against a tempest or a storm of stones there is a third looking up to Heaven in Prayer and Supplication It is not by our own strength or power that we can wade through streams of Blood or sing in flames we had need of assistance from above and he that looks up to Heaven seems so to beg it It was no doubt the spirit of Devotion that so fixt his sight he saw what was like to fall below he provides against it from above looks to that great Corner-stone to arm him against those which were now ready to shower upon his head It is impossible without our prayers and some aid thence to endure one petty pebble But to make it a compleat Martyrdom we must not look up only for our own interests for we are 4. to look up for our very enemies and beg Heavens pardon for them He that dies not in Charity dies not a Christian but he that dies not heart and hand and eyes and all compleat in it cannot die a Martyr Here we find S. Stephen lifting up his eyes to set himself to prayer 't is but two verses or three after that we hear his prayer Lord lay not this sin to their charge This was one thing it seems he lookt up so stedfastly to Heaven for A good lesson and fit for the occasion so to pass by the injuries of our greatest enemies as if we did not see them as if we had something else to look after then such petty contrasts as if we despis'd all worldly enmities as well as affections minded nothing but heaven and him that St. Stephen saw standing there All these ways we are to day to learn to look up to Heaven as 1. to our hop'd for Country as 2. from things that hinder us too long from coming to it as 3. for aid and help to bring us thither as 4. for mercy and pardon thence to our selves and enemies that we may all one day meet together there The posture it self is natural 'T is natural for men in misery to look up to Heaven nay the very insensible creature when it complains the Cow when it lows the Dog when he howls casts up its head according to its proportion after its fashion as if it naturally crav'd some comfort thence 'T is the general practice of Saints and holy persons Lift up your eyes says the Prophet Isa. xl 26. I will lift up my eyes says Holy David Psal. cxxi 1. And distrest Susanna lifts up her eyes and looks up towards Heaven ver 35. Nay Christ himself sighing or praying or sometimes working miracles looks up to Heaven who yet carried Heaven about him to teach us in all distresses to look up thither in all our actions to fetch assistance thence If we had those thoughts of Heaven we should I know how little of the eye the earth should have Vbi amor ibi oculus where the love is there 's the eye We may easiy guess what we love best by our looks if Heaven be it our eyes are there if any thing else our eyes are there 'T is easie then to tell you St. Stephens longings where his thoughts are fixt when we are told he so stedfastly lookt up to heaven And indeed it is not so much the looking up to Heaven as the stedfast and attentive doing it that fits us to die for Christ. 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a kind of stretching or straining the eye-sight to look inquisitively into the object To look carelesly or perfunctorily into Heaven it self to do it in a fit to be godly and pious now and then or by starts and girds will not serve turn to mind seriously what we are about that 's the only piety will carry it Plus vaâ—â—t hora fervens quam mensis tepens One hour one half hour spent with a warm attention at our prayers is worth a month a year an age of our cold Devotions 'T is good to be zealous says St. Paul somewhat hot and vehement in a good matter And it had need be a stedfast and attentive Devotion that can hold out with this But. To stand praying or looking up to Heaven when our enemies are gnashing their teath upon us and come running head-long on us to have no regard to their rushing fury nor interrupt our prayers nor omit any ceremony of them neither for all their savage malice now pressing fiercely on us but look up stedfastly still not quich aside this looks surely like a Martyr The little Boy that held Alexander the candle whilst he was sacrificing to his Gods so long that the wick burnt into his finger and yet neither cried nor shrunk at it lest he should disturb his Lords Devotions will find few fellows among Christians to pattern him in the exercise of their strictest pieties Let but a leaf stir a wind breathe a fly buzz the very light but dwindle any thing move or shake and our poor Religion alas is put off the hinge 't is well if it be not at an end too What would it do if danger and death were at our heels as here it was Oh this attentive stedfast fastning the soul upon the business of heaven were a rare piety if we could compass it This glorious Martyr has shew'd us an example the lesson is that we should practise it But all this is no wonder seeing he was full of the Holy Ghost That Almighty Spirit is able to blow away all diversions able to turn the shower of stones into the softness and drift of Snow able to make all the torments of Death fall light and easie If we can get our souls filled once with that we need fear nothing nothing will distract our thoughts or draw our eyes from Heaven Then it will be no wonder neither to see next the Glory of God and Iesus standing at the right hand of God I call'd this point St. Stephens confirmation or his encouragement to his death He that once comes to have a sight of God and Christ of Gods Glory and Christ at the right hand of
who for ought I know must needs perish with them and perish for them for thus destroying them Were we but kind to our own souls we would be to theirs But to fill up the measure we play the Herods and act the murtherers lastly upon our selves We daily stifle those heavenly births of good desires and thoughts that are at any time begotten in us by the Holy Spirit and walk on confidently to death and darkness But we have acted Herods part too long and I fear I have been too long upon it To be short now let 's turn our slaughtering hands upon our sins and vices kill them mortifie them and henceforward act the part of the blessed Innocents set our selves from this day to better practices study the two grand lessons of the day Innocence and Patience Innocence in our lives and Patience in our deaths or rather patience in them both Study them our selves teach them our Children and continually preserve them in those happy ways that when we shall have serv'd our several generations and go hence we may all meet at last Fathers and Mothers and Children at the great Supper of the Lamb and together with these blessed Innocents in the Text follow the Lamb for evermore Who c. THE FIRST SERMON ON THE Circumcision 2 COR. v. 17. Old things are past away behold all things are become new AS face in water answers face so does the face of the Text the face of the Church in the times we live in where old things are past away all things become new But as where the faces are like the minds often are not so so the sense of the Text and the sense of the Times are as unlike as may be however like the words be to them Old legal Ceremonies and old corruptions past in the Text Old corruptions and old heresies and errors renewed in the Times The glorious Gospel of Christ newly appearing with affections answerable to it in the Text A Gospel I know not whose not of Peace but of War not of Love and Unity but of Faction and Schism with affections and courses according in the times New things such as belong to the new Man righteousness and true holiness passed over as unnecessary or unprofitable all good order antiquated and out of date cast away as old things all good things quite ruin'd and decay'd It were to be wish'd but 't is but meerly to be wish'd scarce hop'd I fear that the sense as well as the words might fit us that the new things in the Text were the new ones of the Times that the old ones here were the old ones there That the new year but lately entred might bring us this news But however I may wish and hope too I hope that we in particular will take occasion from it to renew our hearts with the year and begin it in newness of life and conversation to live the new year like new men better than of old And though the new times as now they are will not agree with the Text no more than these new men of the times their Sermons do in words only at the most yet because I love to speak seasonably as well as soberly a Text in season if I may have leave to fit the Text to the old time of Christmas there can be nothing more suitable to both the words and meaning of the Text than this holy Feast and the meaning of it From this Feast from Christs birth it was that all old legal ceremonies had their pass to pass away from hence all things both in Heaven and earth are reconciled by him all things made new by him the old man abolished and the new man created in us the old Law abrogated the new Law come in place the old Law of Works anulled the new Law of Faith established all old things past away all things become new through his coming into the world And the use and moral of the whole Feast and the three solemn great days in it is no more than that we would let old things pass old worldly affections die lay off the old and become new men all Be 1. regenerate in our spirits and new born with him upon Christmas-day Have our old man 2. circumcised our old fleshly members mortified upon Circumcision-day and be wholly renewed in all our parts upon the same as New-years-day Begin 3. the publick profession of our renovation and new service with the Wise men worshipping adoring and presenting him our gifts upon the Epiphany or Twelfth so changing our old Master and the service of sin for our new Master and his service forgetting the old and pressing on to the new Thus you have a perfect Christmas Text and more evidently a New-years one yet both both in words and sense I have given you the whole sense of it from the Feasts of Christmas and both told you their meaning and the Texts what the several days of the Feast teach you and what all the parts of the Text would have you learn of which this is the sum That through Christ all old things the old Law the Law of Moses the old corruptions of Nature the law of sin are past away done away and abolished and a new law established new grace brought to us new affections created in us all through him and by his coming and that whosoever is in Christ in whom he is come in him old things are past away all things are become new he is a new creature quite in the words that usher in the Text so the parts of it will be two 1. What since Christs coming is become of all things What is the state of the Gospel And 2. What upon that is become of those that are in him For to understand the Text fully we are to consider it 1. as a general proposition concerning the state of the Gospel of Christ that old things in general are past away and all things altogether become new through it and him 2. As a particular application made to any man that is in Christ it is truly in that state that in him old things are past away all things become new 1. Now in the general old things are past away that 's become of them of all old things since Christs coming and all things else are become new that 's become of them or so are they become 2. In particular this is become of them in whom Christ is or who are in him true sons of the Gospel old things are past with them and all things in them become new I shall add a third as the proper Use both of Text and time of the old days and the new year what is most becoming us for whom also Christ came to whom still he daily comes even to cast away all old corruptions and in all things to become new I begin with the Text as it may be applied to the general state and condition of the Gospel where we shall consider it first respectively then
absolutely 1. In comparison with the estate of things both under the old Law and under the Gentile infidelity that the Gospel is a state where both all those old legalities are abolished and heathen errors done away 2. In it self that the Gospel is a new state of affairs and things where all things are become new Old things those must be first and they may all be reduced to these two heads God's way of dealing with the Iews and his way of dealing with the Gentiles With the Iews first where both the old way of his Service and the old way of his Providence those two grand things that include all the rest are to be examined how they pass His service consisted 1. in Sacrifices and they are done no more blood of Bulls or Lambs or Goats they could not make the comers thereunto perfect Heb. x. 1. so they are gone His service 2. consisted in outward washings Heb. ix 10. but they could wash no further than the flesh cleanse no more then the outward man Not the putting away the filth of the flesh says S. Peter 1 S. Pet. iii. 21. that 's nothing for that 's but a vanity to stand on vain and to so little purpose no wonder if that way of serving God be vanish'd too His service 3. was much then in meats and drinks Heb. ix 10. this they might eat and that they might not but all to perish with the using Why are you any longer subject to those ordinances about them says St. Paul Col. ii 20 22. For meats for the belly and the belly for meats but God shall destroy both it and them says he again 1 Cor. vi 14. so they pass too His service 4. stood much in Holy-days new Moons and Sabbaths Col. ii 16. but they were but shadows of things to come the Body is of Christ ver 17. 't was time they should be packing when the reality of things were come His service 5. was especially notified by Circumcision but Circumcision is nothing 1 Cor. vii 19. that is passed away indeed to purpose the greatest passing to pass into nothing His service 6. was confin'd to the Temple of Ierusalem to that only Altar there but it was but a figure for the time then present says St. Paul Heb. ix 9. and you see how the present time is past there was no way into the holiest ver 8. whilst that was standing 't was but necessary that also should pass away neque in hoc neque in illo the time was coming that they should neither worship in this nor that nor that at Gerizim nor that at Ierusalem S. Iohn iv No there should not be left so much as one stone upon another says Christ St. Mat. xxiv 2. that 's passing away indeed His service lastly was in a manner all type and shadow Heb. x. 1. Not so much as the image of things themselves And the shadows must needs away when the Day-spring begins to visit us and the Sun arises Away shadows get you behind us we see our Sun of Righteousness up and risen on us and 't is fit we should turn our backs upon our shadows and worship and adore him The Persians did so superstitiously to the Sun in Heaven we must do it devoutly to the spiritual and eternal Sun of Glory For how much are we bound to Christ to God in Christ that he has freed us from those imperfect yet costly Sacrifices those troublesom abstinences those unprofitable washings those strict severities of new Moons and Sabbaths that painful Rite of Circumcision those long Journeys to Ierusalem to worship those empty shadows and given us full perfect liberty of meats and drinks and all things else the doing whereof is no real profit and brought home his Temples and Service to our doors our happiness into our bosoms Though all those old things be pass'd away let not his goodness in passing them away ever pass out of our memories nor a day pass without praises to him for it nor the relation of it pass out of our lips without all thankfulness and humility And there will be more reason for it if we reflect now upon the course of his old providence altered towards us In the old way of his providence and dispensations with the Iews He first led them only with temporal promises fed them only with such hopes Deut. xxxviii no other to be found the whole old Bible over We must not now look for the same dealing we Afflictions are made our glory 2 Cor. xii 9. and we blessed by them St. Mat. v. 11. our hopes higher our promisses better Heb. viii 2. So let the other pass no matter He awed them secondly with temporal punishments they could not sin but they were presently punished for it sometime a Plague another while the Sword then wild Beasts and Serpents now Dearth and Famine sometimes a fire from heaven another time a gaping of the earth and swallowing all seldom but some exemplary or sudden death or some strange visitations were the method God used to bring the rest into order and obedience Such things are rare among us whom God terrifies with the threats of future judgments that we might have the longer time for our repentance and amendment his providence is now much fuller of patience and long suffering to bring us to it his anger and fierceness is passed away He comforted them thirdly by only obscure and dark Prophesies so dark that he often that spoke them did not perfectly understand them All those Prophesies are now plain to us and those shadowy expressions lightned and cleared by Christ. He opened his Disciples understandings St. Luk. xxiv 45. that they might understand them and from them we have all those former Praedictions clear as the midday Sun Those obscure things or the obscurity of those things are also passed away Fourthly The old way then was Do this and live a sad Covenant of Works which yet we were not able to perform That is done away in Christ and the Covenant of Faith come in the room Iustus ex fide to live by that an easier way for us Fifthly Gods way then with them was by Rites and Ceremonies old things which neither we nor our old fathers were able to bear if we believe St. Peter Acts xv 10. these to be sure a good providence for us that they were among the things that were done away 2 Cor. iii. 7 11. Lastly The very subject as we may say of his Providence is altered too In the days of old it was commonly none but the rich and honourable very few else that were imployed in the great services of the Law insomuch as it was a Proverb Spiritus Sanctus non requiescit super animan pauperis The holy Spirit never lights upon the poor mans soul. But now the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor are preach'd to and the poor preach too and Blessed are the poor The way of Gods dispensation is strangely changed that old
11. Prophesie had neither life nor spirit without it and the Name of Iesus is the very Amen to it Rev. iii. 14. All the Promises of God too in him are yea and in him Amen says the Apostle 2 Cor. i. 20. His very name is the Amen Rev. iii. 14. The faithful and true witness in the same verse Absolutely faithful and true Rev. xix 11. Nay This same Name Iesus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save was rightly given him in this sense first that it saved the honour of God and the credit of his Prophets that their words fell not to the ground but were all accomplished and made good in his blessed Name A good Name the while for us to hold by for our souls to rest on for our hopes to anchor on that is so faithful and true to us will not fail us in a word or tittle II. And indeed it need not for it is 2. a Name of Power A Name 1. at which the Devils roar and tremble Iesu thou Son of God what have we to do with thee A Name 2. that not only scares the Devils but casts them out and unhouses them of their safer dwellings A Name so powerful 3. that pronounced even by some that followed not Christ with the Apostles St. Luke ix 49. that were not of so confident a faith or so near a relation to him it yet cast them out So mighty 4. that in it many of those also cast out devils did many wonderful works St. Mat. xvii 22. to whom he will profess he never knew them who must therefore at last depart down to those Devils they cast out A name it seems that though in a wicked mouth has oft done wonders So powerful 5. that no disease or sickness no ach or aile no infirmity or malady could stand against it His Name says St. Peter hath made this man whole whom ye see and know Acts iii. 16. His name made that man makes all men whole So powerful 6. with God himself that he cannot stand against it cannot deny us any thing that we ask in it If ye shall ask any thing in my name I will do it says Christ St. Ioh. xiv 14. whatsoever it be verse 13. and my Father will do it too St. Ioh. xv 16. In a word Iesus signiffes a Saviour and a Saviour is a name of power He that saves either himself or others must be no weakling The stronger man in the Gospel at least St. Luke xi 22. mighty to save as the Prophet speaks Isa. lxiii 1. But he that saves us from the powers of darkness must be the strong and mighty God too and so is his name Isa. ix 6. or the devil will be too strong for him O thou God who art mighty to save save thy Servants from him save us from all the evils and mischiefs he plots against us that through thy Name we may tread them under that rise up against us III. So will this Name be glorious too so it was and so it is we are to shew you next a Name of Majesty and glory Take it from the reason the Angel gives of the Imposition St. Luke i. 31 32 33. Thou shalt call his Name Iesus Why Why he shall be great and shall be called the Son of the Highest and the Lord God shall give him the Throne of his Father David and he shall reign over the house of Iudah for ever and of his Kingdom there shall be no end The whole together nothing but the Angels comment upon the name Iesus nothing but the interpretation of the name where we consider first that 't is a royal name the name of a King not of any King neither but a King by succession not any new upstart King but of a King from the lineage of ancient Kings not of any hereditary or successive King neither but of one from the Kings of Iudah Kings of Gods own making none of Ieroboams lineage or any others of the peoples setting up more glorious than so And yet more of a King whose Kingdom shall have no end that 's a glorious King indeed All other Kings die and leave their Kingdoms and their names behind them half wrapt up at least in dust and rubbish this has an everlasting Kingdom and an everlasting Name he lives ever and that lives so too But of his Kingdom there shall be no end hath another sense too All the ends of the earth shall come in unto him there shall be no particular end or bound of his Dominion Upon his holy hill of Sion indeed it is God sets him Psal. ii 6. But so there that he gives him the Heathen for his inheritance and the uttermost parts of the earth for his possession ver 8. that he may rule them thence He is both an everlasting and an universal King Nay lastly the King of Kings his Name is written so upon his thigh Rev. xix 16. So glorious a Name has he such a superexaltavit there is upon it so highly exalted is this name Iesus Phil. ii 9. So highly that some Commentators and Grammarians would have it the same with the Name Iehovah then surely 't is full of Majesty and Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only say they is added either to make it effable which was before ineffable to make it possible and lawful to be uttered which was before scarce either so infinite was the Majesty of that great Name Or 2. to intimate to us that God now is become man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a man and put into his own Name of Iehovah so making it Iehosuah or Iesuah which is our Iesus and the Name now given us to be saved by Whether this Criticism will hold or no the name Emmanuel which says S. Matthew was fulfilled in this of Iesus so fulfilled that the Evangelist quotes the Prophets words of calling him Emmanuel fulfilled in the calling of him Iesus S. Matih i. 21 22 23. as if both were the same that name I say has Gods Name in it to be sure El is one of his so with us it is there joyn'd enough to render it glorious and the Angel telling us in his interpretation and reason of the Name that he was the Son of the Highest intimates it was a Name of the highest Majesty and Glory And what can we say upon it less than burst out with the Psalmist into a holy exclamation O Lord our Governour O Lord our Iesus how excellent is thy name in all the world It is all cloth'd with Majesty and Honour it is deckt with light it spreads out it self in the Heavens like a curtain it lays the beams of its chamber in the waters it makes the cloud its Chariot it comes riding to us upon the wings of the wind the Holy Spirit breaths it full upon us it makes the Angels its Spirit to convey it it makes the Ministers of it a flaming fire it laid the
either understand Religion or practice it that God still allows us the glory of these Stars though one differing in glory from another that he hath not yet totally darkned our heaven upon us nor removed our true lawful and faithful Pastors clean away that we wander not from Sea to Sea and from the North even to the East that we run not to and fro to seek the Word of God to see a Star and cannot find it but have them yet standing over us and directing us It will be a thousand to one but we miss of Christ when we lose this Star a thousand to one that we go into the wrong house instead of his when we lose our Bishops and Teachers the days we now see tell us so already For his House being undoubtedly the Church and the Church not to be seen or found but by the light and brightness of successive Bishops and Ministers who are the Churches glory and its Crown and joy nothing but sad and giddy errors can be expected where they are not A third Star is the Word of God and there first the sure Word of Prophecy a light as St. Peter stiles it shining in a dark place to which he tells us we do well if we take heed 2 Pet. i. 19. Then secondly the sure Promises of the Gospel of Grace and Truth and Pardon the comfortable and glorious light by which we are led to the knowledge of Christ full glad and merry with the hopes of such pardon and forgiveness of such grace and favour A fourth Star is inward Grace the light of the holy Spirit by which we are not only led to the place of this new-born Child but this Child it self even new-born in us This is a Star that rises in the very heart the Day-star rising there 2 Pet. i. 19. without which we should sit in perpetual shades the day never dawn upon us All the former Stars good Examples and Instructions and spiritual Predictions and Promises Pastors and Teachers can teach little without this Star St. Paul may plant and Apollos water and no increase the Preachers speak and preach into the air nothing stay behind good example be spilt as water on the ground divine Prophesies and Promises only strike the outward ear to little purpose all of them together unless the Spirit speak within and warm and lighten the soul with its fiery tongue and comfort it vvith invvard light and heat Hence is the joy that is unspeakable and full of glory which the Apostle speaks of 1 Pet. i. 8. A fifth Star which is heavenly glory a bright morning Star it is that Christ promises to give him that continues and holds out unto the end Rev. ii 28. I will give him the morning star that is eternal life the Star of glory This is a Star will shew us Christ as he is bring us to him not in his Cradle but in his Throne not in his Mothers lap but in his Fathers bosom A Star that will lead us both here and hereafter to his presence Here the great Star that most surely brings us and most effectually perswades to Christ and Christian Piety is the hope of Heaven the promise of Glory In the strength of this hope we suffer any thing for him we hunger and thirst endure cold and nakedness poverty and scorn whips and fetters halters and hatchets racks and tortures ignominy and death whilst this Star seems to open heaven unto us thus it brings us to him here and hereafter it fills us with the beatifical vision of him for ever I need not tell you this is a very sufficient ground of the greatest joy it self being almost nothing else And yet there is a sixth Star the Star that was foretold should come out of Iacob Num. xxiv 17. I am the bright morning Star Rev. xxii 16. I Iesus says he himself am the root and off-spring of David and the bright and morning Star He the Star that leads us to himself his own beauty the great attractive to him his mercy the sure convoy to himself his humility his being the root so low and humble the conduct to his Highness his Incarnation and Nativity his becoming the off-spring and Son of David being made man the only way above all to bring us unto himself Here 's the ground the very ground indeed of all our joy and comfort that he thus came into the World to save Sinners thus clouded his eternal brightness his starry nature his glorious Godhead with the dark rays of flesh and matter appearing at best but as a sublunary Star the Doctor and Bishop of our souls that we might so the easier come unto him and be comforted not confounded in his brightness Thus we have multiplied the Star in the Text by the perspective of the Spirit into Six or shew'd you the six spiritual rays which issue from it which reach to us and even shine God be thanked still though that be gone or shut up in the Treasuries of the Almighty all of these signal grounds of true Christian joy Good Examples good Teachers a good Word of God the good Spirit of Grace the good hope of glory the good of goods our good and gracious Saviour so good Stars and so good occasion of rejoycing that there can be no better 3. And yet a degree may be added from the third Consideration of the time when this Star appeared Indeed it had long before this day been seen had led the Wise men all the way comforted and cheer'd them up all their long journey through only at Hierusalem there it left them there where one would think the Star should shine the brightest But 1. What need Star-light when the Sun of righteousness is so near Or what 2. should need a Type when the Substance was so hard by Or what necessity 3. of a Star when they were now in a surer and brighter light so says St. Peter 1 Pet. i. 19. the Law and Prophets at hand to point out him they sought Or how 4. should we expect any special favour from the God of Heaven while we stay in Herod's Courts in Satan's territories in wicked company Or why 5. should we think the Star should stay upon us when we leave it That God should help us when we as it were renounce his direction to enquire for mens Go to the Iews and Herod for it How should we but lose God's grace if we neglect it 'T is the great ground here then of their rejoycing that after they had lost it they here recover it that they are now got out of Herods Court a place of sin and darkness and are now refresh'd again with the heavenly Light No joy in the World like that of recovering Heaven when it is almost lost No joy to the womans for finding again the Groat that she had lost No rejoycing like the Shepherds for the lost sheep when he has found it The joy reacheth up to heaven says Christ the very Angels rejoyce
at it when a sinner is returned from the error of his way when God lights anew this Star to him Truly when we have lost any of the afore-mentioned Stars and afterwards recover them whether they be the Examples of the Saints that have unluckily slipt out of our memories or our Bishops and Pastors that have been forced or driven from us or the truth of the holy Word which false glosses and corrupt interpretations have hidden from us or the inward comforts of the Spirit which our sins have for some time robb'd us of or the true relish of heavenly joy and eternal happiness which hath a while been lost by reason of our delighting our selves wholly in sensual pleasures or imployments or lastly the beauty of this holy Child which has been somewhat clouded from us through our weakness and infirmity in apprehending it which soever of them it is that we have first lost and then recovered when we either recover our memories or our Ministers or the truth or the holy Spirit or the sight of heaven or the beauty of Christ into us the joy is far greater than it was at the beginning Carendo magis quam fruendo intelligimus because we never throughly understand the comfort and benefit of any of them till we see the distress we are in with out them And 2. their seeing the Star again when they were as it were in most distress and when they were more like to be at a greater loss than ever amongst the Cottages of Bethlehem like utterly to be confounded by the horror of poverty and the sight of nothing but unkingly furnitures this it was that so rais'd their joy And it will do ours at any time to have help and succour come timely to us to be delivered and raised in the midst of distresses and despair 'T is the very nick of time to enhance a joy 'T is not less neither 3. to creatures compounded of flesh and bloud to have even some sensible comforts renew'd to stir us up To see a star to behold comfort with our eyes to have the inward comfort augmented by the outward to be led to Christ by a Star by prosperities and blessings rather than a cloud by crosses and distresses this is more welcome more gladsom to the heart and so it seems to the Wise men themselves that God though he had given them inward guidances and back'd them with Prophetical instructions out of his own Word and Prophets had not yet deserted them of his outward assistance but even added that also to all the former Now then thus to have star upon stat material and mystical time after time when we most desire it when we greatliest need it to want no guide no opportunity no occasion at also to advance our happiness and salvation how can we but with them in the Text rejoyce now and that with exceeding great joy Three degrees you see are apparent in the words all to be spent upon the Star that leads to Christ. We can never be too glad of him or of his Star any conduct or occasion to come to him joy and great joy and exceeding great joy is but sufficient Nor is any joy but spiritual that which is for Christ really capable of those degrees that only is truly called joy the joy in Christ only dilates the heart all other joys straiten and distress it fill it up with dirt and rubbish worldly joyes can never fill it otherwise 'T is only then enlarged when it opens up to heaven earthly comforts do but fetter and compress it That joy 2. is only great Earthly ones are petty and inconsiderable for petty things Heaven only hath great things in it Christ the only great one That only 3. is exceeding That 's the joy that passes understanding that exceeds all other that exceeds all measure that exceeds all power none can take it from us that exceeds all words and expression too no tongue whatever can express it So you see our joy that a spiritual joy it is because so great so exceeding Yet being so exceeding it will exceed also the narrow compass of the inward man will issue out also into the outward into the tongue and heads Joy is the dilatation the opening of the heart and sending out the Spirits into all the parts And if this joy we have it will open our hearts to praise him open our hearts to Heaven to receive its influence open our hearts to our needy brother to compassionate and relieve him it will send out life and heat and spirit into all our powers into our lips to sing unto him into our fingers to play to him into our feet even to leap for joy into our eyes perpetually to gaze upon him into our hands to open them for his sake plentifully to the poor into the whole body to devote it wholly to his service This is the Wise mens joy great and exceeding Give me leave to fit it to the parts to apply the joy to the several grounds Gaudium to videntes magnum to stellam valde to the autem of the Text. They saw and so rejoyced with joy They saw the Star and so rejoyced with great joy when they saw it saw it so opportunely they rejoyced with exceeding joy Let us then 1. rejoyce with them with a single joy for both the seers and their seeing make it our joy that neither our ignorances nor our sins can keep us always from Christs presence that our riches and honours our learning and wisdom may rather help than hinder us in the search of Iesus Christ. And rejoyce we then again that God hath given us eyes and sight to see the ways and means of salvation This will at least deserve our joy in the positive degree But the Star or Stars we mentioned will add this magnum to it Let us then 2. rejoyce greatly or with great joy that God thus vouchsafes to lead us to his Son both by outward and inward means That he hath given us so many lights of good examples to walk by That he hath lighted up his Stars Pastors and Teachers in the Church to direct and guide us That he continues to us the light and brightness of his truth That he enlightens us daily inwardly by his grace That he fills our hearts with hopes of glory That he is ready more and more to shew us Christ in all his beauty to give him to us with all his benefits to bring us to him in all his glory Great joy is but little enough certainly for such great things as these And 3. exceeding it must and will be if we but consider the time when such great things are done or doing for us 'T is when we had in a manner diverted from him gone aside out of our way left his Star for Herod For God then to renew his mercy to us to shine upon us in his former beauty to point us even to the very house and place to find Christ in
to nothing For certainly did they either seriously think him true God or true man we should see it by their bodies especially seeing we cannot see any thing by their spirits to the contrary Even men us'd to be thus worshipped 1 Kings i. 31. and Prophets 2 Kings ii 15. So that did they confess him any thing they would certainly fall down and worship him not deny it to be sure whether do it or no. For all falling down is not adoration It is the mind that makes that the intention of the soul that turns this outward expression of the body into adoration that makes it either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either a religious or a civil worship as it pleases This is the reason together with the Authority of the Fathers St. Augustin St. Leo St. Bernard and others that I make adorârunt here this word worship to relate to the soul as procidentes falling down to the body Though I am not ignorant that both in the School and Grammar sense it is seldom or never found without the interest and posture of the body yet must it of necessity most refer to the soul that being able only to specifie the worship and give it both its nature and its name by either intending it religiously as to God or civilly only as to a creature where it gives it the outward posture being oft the same indifferently to God and man That these Wise men intended it as an act of Devotion and Religion as to an incarnate God not a meer carnal man is the general opinion of the Church and not without good ground For first Wise men who ever propound some end to all their motions would not have undertaken so long and tedious and troublesom a journey to have seen a child in a Cradle or in the mothers lap no not a Royal babe they were Kings themselves so the Antients delivered them to us and the 72 Psalm foretells them by that name and they had often seen such sights in as much pomp and glory as they could expect it in Iudea At least cui bono what good should they get by it that 's a thing Wise men consider by any King of Iudea what was such an one or his child to them who had nor dependance nor commerce with him or if they had needed not make such a needless journey themselves to no more purpose than in a complement to visit him But 2. They tell us they had seen his Star now we and they knew well enough that the Kings of the earth though they have the Spangles of the Earth have not the Spangles of the Heaven at their command though they have Courts and Courtiers beset with sparks of Diamonds and Rubies they have not yet one spark of Heaven in their attendance No King of Stars but the King of Heaven none under whose command or dominion they move or shine none that can call them his but God that made them to worship one then who not only can alone call all the Stars by their names but by his own too is certainly in any Wise mans language to worship God Our very Star-gazers who confess no King and for ought we can see worship no God will yet confess that in the Latin they have regit Astra Deus that the Stars are only Gods and though a Wise man may by his wisdom divert their influence he can in no wise either command or direct their motion 3. They tell us too they came to worship their whole business was nothing else and we would think they had little indeed if they came so far only to give a complement to a child that could neither answer them nor understand them We must certainly take them not for Wise men but very fools to do so And if worship be the end of their coming we may quickly understand by the phrase of Scripture that it is divine worship that is meant Of worship indeed and adoration we may read in other senses there but it is never made a business said to be any ones aim or purpose but when it is referr'd to God and his House The Eunuch is said to come to Ierusalem and worship Acts viii 27. David invites us to fall down and worship Psal. xcv 6. St. Paul comes to Ierusalem to worship Acts xxiv 11. and certain Greeks are said to come up to worship St. Iohn xii 20. but all this while it is to worship God never made a work to worship man To fall down before or bow or reverence to any man how great soever is but an occasional piece of business on set purpose never When we come before Kings and Princes we do it but never come before them to this end only for to do it 4. Had they conceived no other of him than as man or a Child of man that poor contemptible condition and unworshipful pickle they found him in the rags of poverty the place they saw him in would have made them have forborn their worship quite they would have been so far from procidentes adorârunt that it would have been dedignantes abiêrunt instead of falling down and worshipping they would have gone their ways disdaining at him But so powerful was his Star and so had the day-Star risen in their hearts so had the eternal light shined to them that they could see what others could not in carne Deum God in the Child He that led them without taught them within both whom they worshipped and how to worship And indeed he that knows and considers whom he worships will worship both in Spirit and in truth with his soul and with his body in truth else he does not worship Adorare adoration consists of both nay cannot be well conceived if you take away either the one or the other The word it self in its primitive signification is manum ad os admovere concerns the body and is no more than to kiss the hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is just the same So was the fashion of the Greeks to worship and it seems ancient through the East for it is an expression of holy Iob chap. xxxi 21. If I have beheld the Sun when it shined c. or my mouth hath kissed my hand that is if he had worshipped any other God But it falls out with this as with other words they enlarge their signification by time and custom and so adoration is come to be applied to all worship of the body bowing the head bending the knee falling on the face kneeling at the feet according as each particular Country perform their reverence Time yet hath enlarged it further and our Saviour that eternal word and therefore the best Expositor of any word hath applied it also to the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Iohn iv 23. nay more calls them the truest worshippers that worship in Spirit And indeed the Spirits the Souls part is the chiefest the worship
in the Christian Dypticks And you see to day we have revived the Custom here 3. But 't is not a meer remembring them for honour but also a real remembring them and them that do them for a blessing all sorts of blessings So that would I commend to my dearest friend a Trade to make him rich and happy it should be doing good to the House of God 'T is an old Jewish saying Decima ut dives fias Pay thy Tyths if thou wilt grow rich Build God a House say I and he will build thee one again Do good to His House say I and he 'll do good to thine and a wicked Son shall not be able to cut off the Entail For 't is worth the notice that when God promised David a House upon this account he tells him that though his Son commit iniquity he would not utterly take his mercy from him I know there are that to be excused talk much of unsetled times This is the way to settle them When God and man shall see we are in earnest for the House of God and the Offices thereof all your Sects will cease to trouble you and vanish Some cry the State must be setled first Why Fundamenta ejus in montibus Sanctis says the Psalm the foundations of Hierusalem are upon the Holy Hills Lay your foundations there and you shall never be removed God of his goodness will make your Hill so strong No better way to fix the House of the Kingdom or your own than to begin with His. Others to get loose tell us of the decay of Trade Why how can it be other says God Hag. i. 9. You looked for much and it came to little and when you brought it home and 't was scarce worth bringing home I did blow upon it blew it into nothing And why was it says the Lord of Hosts Because of my house that lieth waste and ye run every man to his own house You dwell in Cedars and you lap your selves in Silks and Silver and you have all neat and fine about you but the House of God that lies in the dust and rubbish But is it time for you O ye says he for I know not what to call you to dwell in cieled houses and my house lie no better Did God think you make Gold and Silver Silks and Purples Marbles and Cedars for us only and our houses and not for himself also or his own Or do you think to thrive by being sparing to it or holding from it No says God from the day that the Foundation of the Lords Temple was laid consider it from this that day will I bless you Hag. ii 18 19. And prove him so say I for he bids so himself Mat. iii. 10. and see if he will not pour you out a blessing Indeed he has been before us with it He has brought us home and stablisht our Estates and restor'd our Religion done more to us and to our houses than we durst desire or hope and is it not all the reason in the world we should do good to his again Hang up our remembrances upon the Walls pay our acknowledgments upon his Altars and bless all the Offices of his house for so great blessings God will remember you again for what ever it is If you would yet more engage him to you know God loves the Gates of Sion more then all the dwellings of Iacob Psal. lxxxvii 2. must needs therefore love these most that most love them And I doubt not but we shall find many here that do so many too that will so express it Yet not according to what a man has not but to what he has says our St. Paul does God accept him We cannot expect that all that love most can express most Yet according to their abilities they will do it A cup of cold water I confess to a Prophet in the name of a Prophet shall not lose the reward no more shall a single Mite to the house of God as his Every one however may do somewhat towards it They that cannot give much may give a little they that cannot pay may yet pray for it And to wish it well and to rejoyce in the prosperity and welfare of it the repairing and adorning of it are two mites that any one can give and God will accept where there can be no other Only where there is most we must present it with humility as David did 1 Chron. xxix What am I O Lord that I should be able after this sort to offer thus to do it And where there is but little we must present it with a regret that we can do no more Will God remember and accept us remember and pardon us remember and bless us with blessings of the right hand and blessings of the left remember us in all places both at home and abroad in all conditions both in the days of our prosperity and in the time of trouble in our goings out and in our comings in in our Persons and in our Estates in our selves and in our Posterities with them shall remain a good inheritance and their children shall be ever within the Covenant And when all earthly glances shall be forgotten that which we have done to the House of God shall be still remembred when our bodies shall lie down in dust our names shall live in heaven when a cold stone shall chill our ashes our bones shall flourish out of their graves when time shall have eaten out our Epitaphs our righteousness shall not be forgotten God will remember it for ever And though the general conflagration shall at last calcine these glorious structures into ashes we shall dwell safe in buildings not made with hands eternal in the heavens where the Lord God Almighty and the Lamb shall be the Temple and we sing the Offices of heaven with Angels and Archangels and all the holy Spirits with joy and gladness for evermore To which glorious House and Office God of his mercy bring us in our several times and orders through c. THE FIRST SERMON On the Day of the PURIFICATION OF THE Blessed Virgin St. LUKE ii 27 28. And when the Parents brought in the Child Iesus to do for him after the custom of the Law Then took he him up in his arms and blessed God AND when That When was as this day When the days of the blessed Virgins Purification according to the Law of Moses were accomplished forty days after Christs Nativity this day just then they brought him to Ierusalem to present him to the Lord ver 22. Then blessed Mary and Ioseph brought then devout Simeon and Anna blessed and if we be either Maries or Anna's Iosephs or Simeons holy men or devout women we too will this day bless God for the blessing of the day For this day also of his presentation as well as those other days of his Birth Circumcision and Manifestation Candlemas-day as well as Christmas-day New-years-day or Epiphany is a day
we our selves that take be some way qualified in the same respects as old Simeon here of whom we may be certain of his Sanctity whatever of his Priesthood The holy Spirit bears witness to him that He was a just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 25. just and upright in his dealing in the righteousness which is by the Law unblameable as St. Paul of himself yet has even such a one need of Christ is not fully and compleatly righteous till he take Christ into his arms by faith till he add the righteousness which is by faith Yet is that other so good a disposition to this that whatever some men to excuse their own laziness or looseness and the devil to encourage it have ungodlily vented to the World that the moral righteous honest man is further off from Christ than the most dissolute and debauched sinner yet we see the first that takes hold on Christ is said to be a just that is a moral honest man who does all right and justice no wrong or injury to his neighbour and whoever he is that Christ suffers to take him into his arms has already cleansed his hands by some works of Repentance and at least stedfast resolution to be what is said of Simeon homo justus to be righteous and just without such purposes at least no taking him to be sure He is 2. stil'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devout and pious homo timoratus the Latine renders it a man timorous to offend God and reverently respecting holy things And with such affections devotion and reverence and fear and trembling are we to approach the Table of the Lord to receive and take him we shall else take nothing but the rags he is wrapt in himself will vanish out of our hands He 3. was that He that waited for the consolation of Israel And none but such a He one that waits and looks and longs and thirsts and hungers after Christ the consolation of Israel and all the Isles of the Gentiles too none but he shall have the honour and happiness of Christs Embraces to them only that look for him will he appear either in grace or glory Vpon him 4. was the Holy Ghost and he only who is the Temple of the Holy Ghost whose soul is so whose body is so shall truly and really touch the Child Iesus He will not dwell or come into those arms which the Holy Ghost has not made holy Holy things must not be cast to dogs to the unclean and impure nor be laid up in unclean places nor indeed can any receive him or so much as call him by his name but by the Holy Ghost how fain soever he would call or come This Point would have done well to have been considered before your receiving and I hope you did but it is seasonable too now that if you have purified your selves before approach't in righteousness with devotion reverence with hungring and thirsting believing and hoping for him and in the power of the Holy Ghost you may so continue if you have been deficient in any you may re-enforce your selves ask pardon and set your selves the more strictly to righteousness and devotion good desires and holy practises hereafter As there is none too young to be brought to him so there is none too old to come and take him Old Simeon now ready to depart the World has yet strength enough to hold this Child in his aged arms him that by being held upholds him and all the World none too old for Christs company Though he be here a Child he is the Ancient of days elsewhere There 's no pretending age against his service In the old Law the Priests at fifty were exempted from the service of the Tabernacle the Mosaical service of the Law but nor fifty nor sixty nor a hundred nor any years can excuse us from the service of the Gospel Christs service nor debarr us from it To that the outward strength and vigour of the body was necessary To Christ the inward vivacity and action of of the soul will suffice where the body can do little And as there is no time too long for Christs Service not from our first childhood to our second so there is none too late if but strength to reach out a hand and take that which is no burthen but an ease to bear the greatest ease of the sick or weary or aged soul. This is a Point may comfort us when all worldly comforts are past us When like old Barzillai we have neither pleasure nor taste in our meat or drink we may find sweetness in Christs body and bloud When the Grashopper is a burden this Child is none when the keepers of the house tremble our hands may yet hold him full fast when they that look out of the windows be darkned we may stedfastly behold him when the grinders cease we may yet eat this bread of life he that rises at the voice of the bird may sleep soundly with this Child in his arms when all desire shall fail this desire of the Nations will not leave him when he is going to his long home this Child will both accompany and conduct him to his rest O the comfort of this Child in our old age when we are ready to go out of the World ready to depart no comfort like it no warmth like that which reflects from the flesh of this young Child his being flesh made and offered to us and taken by us When no Abishag can warm us this Shunamite can When none can cherish us he can stay us with flaggons and comfort us with Apples Cant. ii 5. when no earthly fire in our bosoms can give us heat with this Child in our arms we grow young again and renew our years unto eternity O comfortable and happy old age that has his arms furnished with the Child Iesus Forsake me not O Lord in mine old age nor draw thy self out of mine arms when I am gray-headed and I shall seek no other love no other embraces Thus have I shewed you Simeons silver head and golden hands Simeon with Iesus in his arms an old man holding of a Child a Priest embracing of his King a servant entertaining of his Lord the First Adam laying hold upon the Second the Law catching at the Gospel the Old World courting of the New Age and Youth State and Religion Humility and Greatness Weakness and Strength Rigonr and Mercy Time and Eternity embracing 'T is a happy day that makes this union where the imperfection of the one is helpt out and perfected by the perfections of the other And 't is the happier in that now in the next place it directs us how to bear a part in this union and communicate in this happiness Et ipse accepit eum in ulnas by taking him into our arms from whom comes all this peace upon earth and good will among men Several are the ways of taking Christ. We take him in at our ears when
fortunate in our new Nativities or second Births or give us audience with the Almighty Alas these are but as the Star of Remphan and Moloch which only carry us into Babylon confound all the projects we build upon them The Star we are to look to is the Star of Iacob our Sol the Sun of Righteousness our Venus the Holy Spirit of love our Iupiter God the Father the great Iuvans Pater of the World These are the only Planets the Christian guides his motions by that make our business go well our time accepted our days lucky And That such a time there is in the great Affairs of souls a time of a readier acceptance with God and what it is that makes it so is now worth the considering That so it is the Scripture tells us plain The Prophet from whom our Apostle takes the words immediately before the Text and which he ushers in his own times and ours says as much Isa. xlix 8. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus voluntatis a time not only when he will but when he is willing to hear us Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may render it the time of his good pleasure the Vulgar gives us it by tempore placito a time when he is pleased well pleased to hear us and be pleasant with us The same Prophet tells us too of a time not only when he may be found but when he is near ready and at hand to hear us Isa. lv 6. The Prophet David expresly Psal. lxix 13. speaks of an acceptable time to make our prayers in And To day if you will hear his voice in the Psalmist paraphrased by the Apostle to day while it is called to day shews there is a set day or days of audience with God wherein he sets himself as it were with all readiness to hear and help us an accepted time And will ye next know what it is that makes it so There are but two things that do Either Gods being in a good or pleasing disposition towards us or our being in a good and pleasing disposition towards him Come we but to him in either of these and we have nickt the time we are sure to be accepted 1. When he is looking upon him in whom he is always well pleased his beloved Son when he is propounding him to us in his Word or Sacraments scattering there as it were his gifts unto men then in those Solemnities is one sort of his accepted times wherein he is ready to do what we will desire him 2. But 2. when we our selves are in a good temper and disposition that 's another In tempore quo vos facitis voluntatem meam so the Chaldee paraphrases the Hebrew the tempus voluntatis or tempus placitum Isa. xlix 8. That time when you do what I would have you says God that 's the accepted time when I will hear you when our souls are in that order and obedience to our God that he would have them then will he be in that readiness to succour us that we would have him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes for season And of seasons there are some you know more acceptable than others Two very acceptable and pleasant in the year the Spring and Summer There are the same in the souls of men A Spring when our graces and vertues begin to sprout and blossom bespread and cloth this earth we carry when the Sun of righteousness begins to smile and warm us when the air grows temperate our passions and affections moderate within us and all our powers breath nothing but Violets and Roses this as the Prophet stiles it the very time of love a disposition and time we cannot but be accepted in wherein God begins to be in love with us There is a Summer too when the hills the highest pitch and spirit of our souls stand thick with Corn and the valleys our lowest powers our inferiour passions laugh and sing when the bright raies of heaven shine hot upon us when we are hung full with all heavenly fruits when our hearts do even burn within us and the whole desires even of our flesh this dust that covers us are on fire for heaven when our hearts pant after the living brooks and our souls are a thirst for God to come unto him to appear before him This indeed is not only the time but the fulness of it when coming so replenisht with grace and righteousness we shall be fully accepted and be sure not to be sent empty away Indeed 't is sometimes an Autumn and a winter season with us A time when our leaves fall off our graces and vertues decay and wither when the fair beauty of a Summer-goodness either spent and dried away with too long a Sun-shine of prosperity or blasted by the first approach of some cold wind some touch of Winter some affliction now at hand makes the day look sad about us and melancholy too no way pleasing A time too there is when 't is high Winter with us our faith and charity grown cold and dead when the streams of our wonted Piety lie as it were chain'd up in icy fetters and the Sun of righteousness scarce appears above the Horizon to us These are times not to expect to be accepted in And such I told you were intimated here too Now is the accepted seems to say plain enough there is a time coming that will not be so that 's the third branch of our first Particular The one and twentieth year after the hundred and twentieth that God gave the Old World to repent in Gen. vi 3. was a year too late The next day after Ninivies forty given her would not have done her work Hierusalem our Saviour tells us had past her day Nunc autem abscondita the things of peace then hidden from her eyes were too sad a proof her day was set St. Luke xix 42. Nunc autem is full opposite to Nunc dies To day if you will hear his voice Heb. iii. shews if you will not you must not look for another They in the First of the Proverbs found no less they had passed their time refused Gods when he called upon them ver 24. They shall therefore call and he will not answer they shall seek him and that early too but he will not be found ver 28. he will but laugh at them for their pains ver 26. A shrewd Lesson to us not to neglect our day Indeed it is not in the power of Astrology to calculate this time nor of any humane judgment to define or point out the day when God has done accepting us but sure such a one there is or it were vain to fright us with a nunc autem with a But when there is no such matter if day after day would come and go and yet never bring on a night wherein no man could work Nay 't is requisite there should be so for were there no such time his very mercy would
death we sate in before St. Luke i. 78 79. His is the only time the time of the Gospel the only time of salvation Here it began and hence now it goes on 2. for ever for St. Iohn calls it Evangelium aeternum Rev. xiv 6. the everlasting Gospel the salvation not to end even with the world to the end of it sure to continue Moses his Law had but its time and vanished and whilst it had could not pretend so far as to make it day cloud and shadows and darkness all the while The times of the Gospel are the only lightsome day and a long one too it seems for our Sun has promised still to shine upon us and be with us ever to the end of the world St. Mat. xxviii 20. But some more remarkable points of this time there are we must confess that of the Apostles was 2. the very especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intended here the Now in the Text When the time of acceptation was at the fullest when whole families together Acts xvi 34. and xviii 8. thousands at a clap Acts ii 41. whole Towns and Countries came thronging in so fast as if this very now were now or never when Handkerchiefs and Aprons and the very shadow of an Apostle carried a kind of salvation with them Acts v. 15. and xix 12. when there was not only a large way opened for all sinners to come in but all ways and means made to bring them in when there were fiery tongues both to inflame the hearts of the believers and to devour the gain-sayers when there was a Divine Rhetorick always ready to perswade Miracles to confirm Prophesie to convince miraculous gifts and benefits to allure strange punishments to awe sinners into the obedience of Christ and the paths of salvation when the time of that great deliverance too from the destruction of Ierusalem and the enemies of the Cross of Christ so often reflected on through Saint Paul's Epistles was now nigh at hand and the fast adhering to Christ the only way to be accepted and taken into the number of such as should be saved from it Yet 3. this Now is not so narrow but it will take in our times too 'T is true those of the Apostles were furnished with greater means and power yet ours God be thanked want not sufficient We have the Word and Sacraments and Ministers and inward Motions daily calls and ready assistances of the Spirit It may be too somewhat more than they a long track of experimental truths and long sifted and banded reasons and an uninterrupted Tradition and a continued train of holy and devout examples a vast disseminating the Christian Principles and the perpetual protection of them we have to make them more easie to be accepted and tell us that 't is Now still the day of salvation And yet 4. even both in our times and the Apostles there has been a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some signal and peculiar time cull'd out of the rest and set apart for this Reconciliation the great affair that sets the Ecce upon it If I tell you but of St. Augustin's Tota Catholica Ecclesia or St. Leo's Institutio Apostolica or St. Ieromes Secundum traditionem Apostolorum or St. Ambrose's Quadragesimam nobis Dominus suo jejunio consecravit for this holy time we are in the time of Lent that they all call it Apostolical at the least and St. Ambrose fetches it from our Lord and consecrates it from Christ himself and that it was always purposely designed for the time of reconciling sinners and all the offices belonging to it I shall need say no more to prove this Now in the Text is not ill applied when applied to this very time Most reasonable it is 1. that some such there should be design'd some time or days determined for a business of so great weight we are not like else to have it done we would be apt enough to put it off from time to time and so for ever Were there not some set days I dare confidently affirm God would have but little worship paid him thousands would never so much as think of Heaven or God And if it be reasonable some time be set us there is 2. no time fitter than where we are 't is the very time of the year when all things begin to turn their course when Heaven and Earth begin to smooth their wrinkled brows and withered cheeks and look as if they were reconciled 'T is the spring and first-fruits of the year which upon that title is due to God and fittest to be dedicate to his Service and the business of our souls 3. 'T is the time when the blood begins to warm and the contest is now in rising between the Flesh and Spirit which now taken up at first and quell'd may be the easier reconciled to peace and the body subdued into obedience to the soul and so Gods grace not received in vain 4. The spring in which it is 't is tempus placitum the pleasant time o' th' year fittest then to fit with the tempus placitum in the Text fit to be employed to set our selves to please God in to make it perfectly such And sure we cannot be displeased that the Church 5. has thought so too chosen it as the fittest Surely it is or should be the more acceptable for that And if this time besides has all times in it that Solomon himself could think of Eccles. iii. 1. It must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too every way acceptable and all of them it has 1. There is says he a time to be born c. and so goes on this is both a time to be born in and a time to die in Lent a time to die unto the world and to be born and live to Christ. 2. 'T is a time to plant and a time to pluck up that which is planted to plant vertue and to pluck up vice 3. 'T is a time to kill and a time to heal to kill and mortifie our earthly members and to heal the sores and ulcers that sin hath made by a diet of fasting and abstinence 4. 'T is a time to break down and a time to build to break down the Walls of Babilon the fortresses of sin and Satan and to build up the Walls of the New Ierusalem within us 5. 'T is a time to weep and a time to laugh to weep and bewail the years we have spent in vanities and yet rejoyce that we have yet time left to escape from them 6. 'T is a time to mourn and a time to dance to manifest our repentance by some outward expressions and thereby dispose our selves every day more and more for Easter Joys 7. 'T is a time to cast away stones and a time to gather stones together to remove every stone of offence and as lively stones to be built up as St. Peter speaks into a spiritual house 8. 'T is a
from Fast to Fast from Feast to Fast from Christmas to Lent from Lent to Christmas from Christmas to Lent again from one Lent to another from one day to another begging and beseeching him not to refuse his own salvation Well may it deserve Ecce upon Ecce consideration upon consideration admiration too as well as consideration and admiration upon admiration Ecce may pass for a note of both to be beheld so long till our eyes and thoughts are not able to behold or think any longer And 3. to day to set upon it this nunc to begin it in Thou knowest not O man thou knowest not how short thy time is whether this day may not be thy last whether this Now this very moment may not at least be the last time that this salvation may be offered thee Many are the times I confess I told you that challeng'd right to be among the accepted ones but remember I told you the present was the only sure one The Apostle surely thought so when he was so earnest for it Heb iii that within the compass of nine verses he three several times at least puts them in mind to take care to day to hear Gods voice while to day it is as if to morrow would not serve the turn or the day of salvation were gone at night salvation gone or we gone and all gone with us Thousands there be in the world who now are who within a few minutes will be no more and why mayest not thou be one of them so much the sooner in that the so long contempt of Gods mercy may justly provoke him thus to fetch thee off and throw thee by 'T is not without reason that St. Paul doubles his files doubles the Nunc as well as the Ecce calls as it were in hast Now Now catch hold on 't Indeed nor I nor you can time it better There are three special points of time that meet here now all extreamly fit to perswade and move us to set upon the work and business of salvation to apply our selves seriously to our Repentance and Gods Service The particular time of Lent this special day of Confirmation the general and continued day of that latter great salvation and deliverance we still enjoy For that particular 1. of Lent you have heard already all the helps it has for the furtherance of salvation the fastings and watchings the severities and restraints the austerities and rigours it requires and brings towards it I only add 't is Palm-Sunday within a day or two a day fit to go out to meet your Saviour with Hosanna's and bring salvation home with Palms and Triumphs The holy week's at hand a Week formerly of greater devotion and strictness than any of the rest Good Friday and Easter are a coming the great Anniversaries of our salvation the fittest days the properest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind it in for all to do it But for some For some of you you who come to be confirmed this very day is a day of salvation in particular wherein I hope you shall have reason to return and say what our blessed Master said to Zacheus This day is salvation come unto your houses A day wherein by the Imposition of holy hands your Saviour seems sensibly to accept you to receive you signally now after your first straglings into his house and Church again to receive you into his acquaintance to receive you into his favour to receive you into his protection to receive you to his benediction and send you away with it with all the blessings of his Holy Spirit whch are by the outward ceremony of laying on the Bishops hands and pouring out his prayers poured down upon you only remember you come hither to be reconciled and beg a blessing that 's your business Remember that upon your knees you beg it and with your hearts desire it and then upon your heads be it Be it will I dare assure you wisdom and understanding and counsel and ghostly strength and knowledge and godliness and Gods holy fea◠all these gifts and blessings of the Holy Spirit as they are prayed for in it so will be upon you by it to confirm you in the Faith if you now resolve as it is required of you in the Preface to stand to those promises you have already made in holy Baptism and stedfastly determine to be Christians hereafter as you should be to live and die in the obedience of Christ to keep his Faith entire and his Commandments to the utmost of your power Do so to day and to day then will be your accepted time will be to you certainly a day of salvation But 3. the days of salvation we have now almost three years enjoyed may justly demand to be remembred too to spur us on to take a little more care how we spend our time I am afraid our late days have been as much consum'd in vanity as our former years were spent in trouble We have forgot our deliverance we live rather as if we had been deliver'd up as they in the Prophet excus'd themselves Ier. vii 10. to do all abominations we seem to have quite lost the memory of our temporal salvation and for our spiritual we go on daily as if we either cared not whether God would save us or no or at least we would venture it or as if we said in plain English let him save us if he will be it else at his own peril if he will not or in short as if we bid him damn us if he durst Yet never were there such days of salvation as we have seen never such deliverances as we have found never were such cast-aways never men so rejected so despis'd so trampled on so again accepted on a sudden Good God was it for our righteousness was it for our merits was it by our own strength or wit or power we were delivered alas Lord we had none of these was it for our Oaths or Perjuries or Blasphemies or Sacriledges or Rebellions or Schisms or Heresies or Thefts or Prophaneness or Wickedness or Villanies that thou didst deliver us to our Kingdom and our Church to our peace and plenty and prosperity to all the happy means of Piety and Religion to all the beauties of holiness and opportunities of salvation Enough indeed O Lord of these we could have shewed thee but these were reasons why thou shouldest not deliver us It was only O Lord because thou wouldest have the day and wouldest save us because thou wouldest But for all that my Brethren take heed we sin not so again God has set us here a time points it out to us with an ecce and an ecce that we can no longer plead ignorance to miss it we are already encompassed with the day of salvation and we are never like to see such a one again if we should lose this let us abuse it then no longer lest some horrible night e're long overtake us some terrible judgment
fool-hardy as not to fear where there are so many in-lets and out-lets so many windows and posterns so many gaps and breaches and easie batterings and easier underminings to let in the enemy But 2. bring up now the forces that are laid against it the strong enticements and allurements the hopes the fears the desires the joys the sorrows that on this or that side do continually assault it the innumerable occasions the infinite opportunities that are against it and who is it that dares think to withstand them all Add thirdly the strongest titles that we hold by and we have yet a cause to fear Saints and Servants and Sons and Heirs and being sealed to the day of Redemption these and all those happy names and interests beâ—ides we read of cannot put us above fear Servants may be turned away Saints may turn sinners Sons may be cast off Heirs may be disinherited Seals may be broken up Elect we are no further than good works created ordained predestinated no further Eph. i. 4 5. and ii 10 and good works I am sure have uncertainty enough Verebar omnia Iob fear'd the best of them nothing will more assure us than this godly fear Nay add we lastly the very way of the working of Gods Graces in us and yet we have reason to fear still We are told indeed by some his Grace is irresistible but God knows we find it otherwise Why does S. Stephen tell us else that we resist the Holy Ghost Acts vii 51. or St. Paul wish us not to quench the Spirit if we cannot do it 1 Thess. v. 19. Do it alas we do too often One there was that said he should never be removed God of his goodness had made his Hill so strong Yet remov'd he quickly was fell and fell fouly too and had he not wept and chastned himself to purpose had lain low enough for ever for all his Hill so strong Nemo tantâ est firmitate suffultus ut de stabilitate suâ debeat esse securus says St. Aug. Ser. 72. Who can look upon Noahs Drunkenness Lots Drunkenness and Incest Davids Adultery and Murther Solomon's Carnality and Idolatry Adam's fall in Paradice and the Angels in Heaven it self and not fear his own poor easie brittle earth We may well fear being castaways upon such grounds as these and fear the very grounds that thus sink under us not only the sad upshot at the last but the means that bring us to it all the way 3. But besides if there be no way of keeping from being castaways without this keeping under of the body if all our preaching and our great doings will not do without it we have a third reason to fear our selves and set seriously about it For if St. Paul here 3. not only fear his being a castaway and fear that by some means he may come to it but fear also that all means besides this harshness towards his body will scarcely hinder it if after all his preaching from Ierusalem round about unto Ilyricum his preaching gratis too after all his labours all his sufferings all his persecutions upon the Gospel score he fears yet that the best he has done else the best he can do else will not save him for all his haste where are our great assurers of themselves and others of Heaven and Glory Why 't is not our preaching 't is not our praying 't is not our prophesying 't is not our doing wonders neither even to the casting out of Devils that can save us from being cast out our selves at last with a Non novi the sad sentence of I never knew you depart from me St. Mat. vii 23. Indeed we have so little reason to be confident that we shall not be castaways by reason of any of those performances that our very preaching or prophesying as we call it nay and praying too may bring us to it We may preach Rebellion Heresies and Schisms nay and pray them too some have done so long and so preach away both our selves and others Nay though we preach others into Heaven we may preach out our selves We may preach freely and preach constantly and preach long and preach sound doctrine too preach with the tongues of Angels and yet prove Devils at the last grow proud upon it light others up to Heaven and yet go down to Hell our selves shine gloriously for a blaze and go out in a stench have our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever have our reward and glory here and be cast away for ever And now if the strongest Cedars shake what shall the Reeds do If the first preachers of the Gospel the grand Apostles those Stars and Angels of the Churches stand so trembling and must deal so roughly with their bodies for fear of being castaways who is it can dream himself exempt unless ye mortifie the deeds of the body 't is to all of us it is said so Rom. viii 13. there is no living If we keep not ous bodies low they will keep us low if we bring not them into subjection they will bring us into slavery they will cast us away if we cast away too much upon them There 's no way to cure our fears to confirm our hopes to help our weaknesses to beat back temptations to establish our titles and rights to Heaven to make Gods Grace effectual upon us to sanctifie our prayers and preachings and all our labours to the glory of a reward but to watch and fast and deal severely with our bodies to study temperance and exercise our selves to do and suffer hard things 'T is no will-worship surely as men brand it that is prest and practis'd here under so great danger of being castaways if we do it not it is not sure Nor is it so hard a business as men would seem to make it None of all the ways I told you of for the subduing of the body are so at all We can sit up whole nights to Game to Dance to Revel to see a Mask or play make nothing of it We can rise up early and go to bed late for months together for our gain and profit and be never the worse We can fast whole days together and nor eat nor drink when we are eager upon our business or sport and never feel it We can endure pain and cold and tendance affronts and injuries and neglects slightings and reproaches too to compass a little honour and preferment and not say a word We can be temperate too when we please for some ends and purposes Only the souls business is not worth the while whether cast-aways or no is not considerable all 's too much on that accompt Mole-hills are Mountains and there is a Lion always in the way watching will kill us fasting will destroy us any kind of strictness will impair us temperance it self will pine us into Skeletons every good exercise takes up too much time every petty thing that crosses but the
way is an inconquerable difficulty a Lion when the souls business is to be gone about Hear but St. Austin chide you as once he chid himself Tu non poteris quod istae istae istae What says he canst not thou do that which so many weak and tender Women so many little Children so many of all sexes ages and conditions have so often done before thee and thought so easie 'T is a shame to say so But suppose thou art infirm indeed and canst not do so much as perhaps thou would'st do else canst thou do nothing If thou canst not watch canst thou not fast sometimes If thou canst not fast canst thou not endure a little hunger thirst or cold or pains for Heaven neither If all these seem hard canst thou not be temperate neither canst thou not bring thy self to it by degrees by exercise and practice neither Or if thou canst not watch a night canst thou not watch an hour do somewhat towards it if thou canst not fast from all kind of meat canst thou not abstain at least from some from dainties and delicates If not often canst thou not at such a time as this when all Christians ever used to do it Sure he that cannot fast a meal may yet feed upon courser fare He that cannot do any of these long may do all of them some time may exercise himself in a little time to the hardest of them all Let 's then however set a doing somewhat for God's sake let 's be Christians a little at the least let 's do somewhat that is a kin to the antient piety watch or fast or somewhat in some degree or other that the world may believe that we are Christians Why should we be castaways from the profession too But indeed he that will do nothing for fear of being a castaway in the Text I despair he should do any thing upon any other concernment He that ualues his body above his soul his ease and pleasure above Heaven his temporal satisfaction above his eternal salvation there is no more to be said of him if St. Paul say true he must be a castaway I am too long but I must not end with so sad a word All that has been said or preacht is not that any should be but that not any should be cast-away only lest they should 'T is in our own hands to hinder it 'T is but a few hours taken from our sleep and employedon Heaven 'T is but a little taken from our full Dishes and groaning Tables and gorged Stomachs taken from our own bodies and bestowed upon the poors 'T is but a little strictness to our bodies that sets all strait 'T is but the keeping the body under and the soul in awe and all is safe The keeping down the body now shall raise up both soul and body at the last the holy fear of being castaways shall keep you safe from ever being so the bringing the body into subjection here shall bring it hereafter into a Kingdom where all our fears shall be turned into joys our feasting into fasting our watching into rest all our hardships into ease and pleasure and these very corruptible bodies here kept under shall be there exalted into incorruption where we shall meet the full reward of all our pains and labours we of our preaching you of your hearing all of us of all the good works we have done all the sufferings that we shall suffer the everlasting Crown of Righteousness the incorruptible and eternal Crown of Glory Which he give us at that day who expects such things from us in these days to approve us at that God the Father Son and Holy Spirit To whom be all glory c. A SERMON ON THE Third Sunday in Lent ROM viii 21. What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death THose things were sins and sinful courses These words an Argument to disswade from them St. Pauls great Argument to disswade from sin and the service of it An Argument then which there can be no greater nothing be said more or more home against it Nothing more against it than that nothing comes of it but shame and ruine nothing more home than that which comes home to our own bosoms makes our selves the Judges our own consciences and experiences the Umpires of the business What fruit had ye in those things whereof ye are now ashamed says our Apostle Ye your selves tell me if you can What had ye then says he to the Romans here What have ye now say I to you ye who ere you are still or what had ye ever any of you who have at any time given up your members to uncleanness or to any iniquity What have ye gotten by it Bring in your Accompt set down the Income reckon up the gains sum up the Expences and Receipts and tell me truly what it is Or if you be ashamed to tell it give the Apostle leave to do it Fruit ye had none of it that 's certain Shame ye have by it that 's too sure and death you shall have if you go on in it nothing surer for the end of those things is death What reason then to commit or continue in them That 's St. Pauls meaning by the question as if he had said Ye have no reason in the world at all to pursue a course so fruitless so dishonourable so desperate as your selves have found and will still find your sins to be Thus the Text you see is a disswasive from sin and all unrighteousness drawn here from these four Particulars 1. The fruitlesness and unprofitableness 2. The shame and dishonour 3. The mischief and damage of it And 4. our own experience of them all The unprofitableness in the enjoyment the shame in the remembrance the damage in the conclusion of every sin and our own experience call'd in to witness to it The unprofitableness 1. without fruit What fruit had ye That is no fruit had ye none at all There 's the fruitlesness of sin none for the time past None 2. for the present nothing but what ye are now ashamed of there 's the shame and dishonour of sin None 3. for the future neither unless it be death there 's the damage of sin no fruit past present or to come but shame and death And all this Ye know says St. Paul as well as I. I appeal to your selves and your own experience What fruit had ye I dare stand to your own confessions I dare make your selves the judges Now sum up the Argument and thus it runs Were there any profit O ye Romans in your trade of sin I might perhaps be thought too hard to press so much upon you to perswade you from it Or though there were no profit yet 2. if there were some credit in it something perhaps might be said for your continuance in it Or though there were neither profit nor credit for the
among the leaves that nurses a worm to consume it when we least think of it Nay though we had coronam militum a Crown an Army of men as thick as the spires of Grass to encompass and guard either our honours wealth or pleasures yet they would all prove in a little time but as the Grass all men are nothing else Sr. Iames i. 11. but particularly the rich man so says that Apostle ver 10. the rich man as the flower of the grass he shall pass away He shall not stay for a storm to blast or blow him away even the Sun of prosperity shall do it Mole ruit suâ his own weight and greatness shall throw him down For the Sun is no sooner mark but that no sooner risen with a burning heat but it withereth the grass and the flower of it falleth and the grace of the fashions of it perisheth so also shall the rich man fade away in his ways Mark that too in his very ways his own very ways shall bring him to ruine and destruction 'T is so with the leaves of honour 't is so with the leaves of pleasure the very Sun no sooner rises upon them but it withers them the very Sun-shine and favour of the Prince ruines them the burning heat of their pleasures waste them away make their pleasures troublesome and burthensome in a little while and a while after vanish and confound them with shame and reproach leave them nothing upon their heads but ill coloured and ill seated leaves ignominy and dishonour nothing in their souls but driness and discomfort their estates too oftentimes drained dry scarce any thing but the Prodigals Husks to refresh them or dry leaves to cover them But the Christians Crown is nothing such 't is a flourishing Crown Psal. cxxxii 18. a Crown of pure Gold Psal. xxi 3. a Crown of precious Stones Zech. ix 16. a Crown of Righteousness 2 Tim. iv 8. a Crown of Life St. Iames i. 12. a Crown of Honour Psal. viii 5. a Crown of Stars Rev. xii 1. a Crown of Glory 1 Pet. v. 4. a Crown of Glory that fadeth not away in the same verse eternal everlasting A flourishing not a withering Crown a Crown of Gold not of Grass of precious Stones not of Leaves of Righteousness not unjustly gotten of Life not unto Death of Honour not to be ashamed of of Stars not Stubble of Glory not vanity that never so much as alters colour but continues fresh and flourishing and splendid to all eternity An inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us says St. Peter 1. Pet. i. 4. And having now compared our Crowns and finding so vast so infinite a difference between them Can we think much to do as much for this incorruptible Crown of Glory as the other do for their vain and corruptible one Shall they that strive for petty masteries for toys and trifles for ribbands and garlands be so exact in their observances so strict in their diet so painful in their exercises so vigilant in their advantages so diligent in providing strengthning and enabling themselves for their several sports and undertakings and shall we that are to strive for no less than Heaven it self be so loose in our performances so intemperate in meat and drink so sluggish in our business so careless of advantages so negligent in all things that make towards it Are leaves worth so much and the fruit of eternal peace so little Is a little air the vain breath of a mortal man to be so sought for and is the whole Heaven it self and the whole Host and God of it the praise of God and Saints and Angels that stand looking on us to be so slighted as not worth so doing doing no more than they Where is that man Dic mihi musâ virum shew me the man that can that takes the pains for eternal glory that these vain souls do for I know not how little enough to stile it But if we compare the pains the ambitious man takes for honour the voluptuous for his pleasure the covetous man for wealth meer leaves of Tantalus his Tree that do but gull not satisfie them the late nights the early mornings the broken sleeps the unquiet slumbers the many watches the innumerable steps the troublesom journeys the short meals the strange restraints the often checks the common counterbuffs the vexatious troubles the multitude of affronts neglects refusals denials the eager pursuits the dangerous ways the costly expences the fruitless travels the tortured minds the wearied bodies the unsatisfied desires when all is done that these men suffer and run through the one for an honour that sometimes no body thinks so but he that pursues it the other for a pleasure base oftentimes and villanous the third for an estate not far from ruine nay oftentimes to ruine his house and posterity If I say we compare these mens pains and sufferings with what we do for Christ and God and Heaven and happiness true real immoveable happiness and glory Good Lord how infinitely short do we come of them shall not they rise up against us in judgment and condemn us nay shall not we our selves rise up against our selves in judgment who have done many of these things suffered many for a little profit vain-glory or vain hope which we thought much to do for eternal glory This we do we strive and labour and take pains for vanity we are temperate in all things restrain and keep in our selves for the obtaining sometimes a little credit sometimes a little affection or good opinion from some whose love or good opinion is worth nothing or if it be is as easily lost as soon removed changed from us is commonly both corrupt and corruptible without ground and to little purpose But for Gods Judgment Christs Affection the Holy Spirits good Love to us for the praise of good men of Saints and Angels the whole choire of Heaven rejoycing over us nay for Heaven it self and blessedness and glory all which we might obtain with the same pains and lesser trouble and in the same time 't is so little that we do so far from all that I may without injury stile it nothing But for Gods sake for Christs sake for our own sake let it not be so for ever let us not always prefer Glass before Diamonds Barley Conrs before Pearls pleasure or profit or honour before Heaven and Happiness and Glory There are in Heaven unspeakable pleasures whole Rivers of them there There are in Heaven infinite and eternal riches which we can neither fathom nor number there is glory and honour and immortality and eternal life There are all these Crowns made incorruptible and everlasting all running round encircling one another like Crowns encircling our souls and bodies too like Crowns without end without period If we would have any Crowns Honour or Riches or Pleasure let us there seek them where they are advanced to an
to unsaint the Saints to deny them their proper titles to level them with the meanest of our Servants We might learn better manners from the Angel here manners I say if it were nothing else for we dare not speak so to any here that are above us and we think much to be Thou'd without our titles by that new generation of possessed men who yet with more reason may call the best man thou then we the Apostles Iohn or Thomas But to descend to a particular survey of these Titles here Thou that art highly favoured so our new Translation renders it Full of grace so our old one hath it from the Latin Gratia plena and both right for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will carry both Grace is favour God's Grace is divine favour high in grace high in his favour full of his grace full of his favour all comes to one Now there is Gratia Creata and Increata Created grace and uncreated grace Created grace is either sanctifying or edifying the gifts of the Holy Spirit that sanctifie and make us holy or the gifts that make us serviceable to make others so The first to serve God in our selves as Faith Hope Charity and other graces The second to serve him in the Church such as the gift of Tongues of Prophesie of Healing and the like of each kind she had her fulness according to her measure and the designation that God appointed her For sanctifying Graces none fuller Solo Deo excepto God only excepted saith Epiphanius And 't is fit enough to believe that she vvho vvas so highly honoured to have her Womb filled vvith the body of the Lord had her soul as fully fill'd by the Holy Ghost For edifying Graces as they came not all into her measure she vvas not to preach to administer to govern to play the Apostle and therefore no necessity she should be full of all those gifts being those are not distributed all to any but unicuique secundum mensuram to every one according to his measure and employment and not at all times neither so neither is she said to be less ful for vvanting them There is one fulness of the Fountain another of the Brook another of a Vessel one fulnes of the Sea another of the River another of the Pond and yet all may be full Christ himself is said to be full of the Holy Ghost and St. Stephen is said to be full and others said to be full yet Christ as the Sea or Fountain they as the Rivulets or Rivers and yet all as they can hold 'T is so in Earth 't is so in Heaven And vvith such a fulness as the Brooks or Rivers is our Virgin full and with no other Where any edifying Grace vvas necessary for her she had it as well as others more perhaps than others Where it vvas not necessary it vvas no vvay to the impairing of her fulness though she had it not as the banks of the Rivers rose or the Channel was enlarged so were those graces but inter mulieres among women at the end makes me incline to think the fulness of Apostolick endowments do not any way belong to her women not being suffered in the times of the Apostles but to teach their children or servants at home never thought so full of the Spirit as to be sent to blow it all abroad And indeed it is not said here full of the Spirit but full of Grace and that is commonly understood of sanctifying Grace of which it is very convenient that we believe none fuller than she and the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not inforce it much higher in the business of created grace But in respect of the increated Grace that is of Christ with whom she was now so highly favoured as to be with Child none ever so filled with Grace indeed This was a grace of the highest nature of which created nature was never capable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well rendred highly highly favoured for 't is most highly can be imagined and this is her first title O thou that art highly favoured high in Gods grace and favour so high as to be made his Mother then sure made a fit receptacle for so great so holy a guest by the fulness of all grace and goodness From this follows the second Title Blessed blessed of God blessed of men blessed in the City and blessed in the Field Cities and Countreys call her blessed Blessed in the fruit of her body in her blessed Child Iesus Blessed in the fruit of her Ground her Cattel her Kine and her Sheep in the inferiour faculties of her soul and body all fructifie to Christ. Blessed her Basket and her Store her Womb and her Breasts the Womb that bare him and the Paps that gave him suck Blessed in her going out and in her coming in the Lord still being with her The good treasure of Heaven still open to her showring down upon her and the Earth fill'd with the blessings which she brought into the world when she brought forth the Son of God Blessed she indeed that was the Conduit of so great blessings though blessed most in the bearing him in her soul much more than bearing him in her body So Christ intimates to the woman that began to bless the Womb that is the Mother that bear him St. Luke xi 27. yea rather says he they that hear the word of God and keep it As if he had said she is more blessed in bearing the word in her soul than in her body But blessed she is Elizabeth by the Holy Spirit fell a blessing her when she came to see her And she her self by the same Spirit tells us all generations shall call her blessed ver 28. So we have sufficient example and authority to do it And I hope we will not suffer the Scripture to speak false but do it And 3. do it to her above all women Benedicta tu in mulieribus That 's her third Title Most blessed none so blessed none ever had Child so blessed none ever bore or brought forth Child as she Benedicta in mulieribus Blessed among women She indeed only blessed all others subject to the curse of in dolore paries of conceiving and bringing forth in sorrow She wholly free from that she a perpetual Virgin before and in and after Child-birth Christ came into her Womb insensibly came forth as it were insensibly too without groan or sorrow to her Blessed 2. among women they all henceforth saved by her Child-bearing notwithstanding she that is woman shall be saved in child-bearing 1 Tim. ii ie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by her child-bearing says a learned Commentator not their own but hers by the Child she bore and they therefore shall call her blessed Blessed 3. among women that is none more blessed then the best the highest of them none above the Mother of God none sure so good as she which now brings me to consider the grounds of all this honour
to wait upon their Lord that had now set them at liberty from the Grave and divulge the greatness and glory of his Resurrection When Moses and Elias appeared upon the holy Mount at Christs transfiguration talking with him St. Luke tells us they spake of his decease which he should accomplish at Hierusalem St. Luke ix 31. And 't is highly credible the discourse of these Saints with those to whom they appeared was of his Resurrection Their going into the City was not meerly to shew themselves nor their appearance meerly to appear but to appear Witnesses and Companions of their Saviours Resurrection Nor is it probable that the Saints whose business is to sing praise and glory to their Lord should be silent at this point of time of any thing that might make to the advancement of his glory Yet you may do well to take notice that it is not to all but to many only that they appeared to such as St. Peter tells us of Christs own appearance after his Resurrection as were chosen before of God witnesses chosen for that purpose Acts x. 41. that we may learn indeed to prize Gods favours yet not all to look for particular revelations and appearances 'T is sufficient for us to know so many Saints that slept arose to tell it that so many Saints that are now asleep St. Peter and the Twelve St. Paul and five hundred brethren at once all saw him after he was risen so many millions have faln asleep in this holy Faith so many slept and died for it that it is thus abundantly testified both by the dead and living both by life and death even standing up and dying for it and a Church raised upon this faith through all the corners of the earth and to the very ends of the world But to know the truth of it is not enough unless we know the benefits of Christs Resurrection they come next to be considered and there is in the words evidence sufficient of four sorts of them 1. The victory over sin and death both the Graves were opened 2. The Resurrection of the soul and body the one in this life the other at the end of it many dead bodies that slept arose 3. The sanctification and glorification of our souls and bodies the dead bodies that arose out of the graves went into the holy City 4. The establishing us both in grace and glory they appeared unto many All these says the Text after his Resurrection by the force and vertue of it Indeed it seems the graves were opened death almost vanquished and the grave near overcome whilst he yet hung upon the Cross before he was taken thence deaths sting taken out by the death of Christ and all the victories of the grave now at an end that it could no longer be a perpetual prison yet for all that the victory was not complete all the Regions of the Grave not fully ransackt nor the forces of it utterly vanquisht and disarm'd nor its Prisoners set at liberty and it self taken and led captive till the Resurrection 'T is upon this Point St. Paul pitches the victory and calls in the Prophets testimony 1 Cor. xv 54. upon this 't is he proclaims the triumph ver 55. O Death where is thy sting O Grave where is thy victory even upon the Resurrection of Iesus Christ which he has been proving and proclaiming the whole Chapter through with all its benefits and concludes it with his thanks for this great victory ver 57. So it is likewise for the death and grave of sin the chains of sin were loosed the dominion of it shaken off the Grave somewhat opened that we might see some light of grace through the cranies of it by Christs Passion but we are not wholly set at liberty not quite let out of it the Grave-stone not perfectly removed from the mouth of it till the Angel at the Resurrection or rather the Angel of the Covenant by his Resurrection remove it thence remove our sins and iniquities clean from us 2. Then indeed 2. the dead soul arises then appears the second benefit of his Resurrection then we rise to righteousness and live 1 Pet. ii 24. then we awake to righteousness and sin no more So St. Paul infers it That like as Christ was raised from the dead by the glory of the father even so should we also walk in newness of life Rom 6. 4. This Resurrection one of the ends of his our righteousness attributed to that as our Redemption to his death From it it comes that our dead bodies arise too Upon that Iob grounds it his Resurrection upon his Redeemers Iob xix 25. I know that my Redeemer liveth well What then Why I know too therefore that though after my skin worms destroy this body yet in my flesh I shall see God The Apostle interweaves our Resurrection with Christs and Christs with ours his as the cause of ours ours as the effect of his a good part of 1 Cor. 15. If Christ be risen then we if we then he if not he not we if not we not he And in the Text 't is evident no rising from the dead how open soever the graves be till after his Resurrection that we may know to what Article of our faith we owe both our deliverance from death and our deliverance into life here in soul and hereafter in our bodies by what with holy Iob to uphold our drooping spirits our mangled martyr'd crazy bodies by the faith of the Resurrection that day the day of the Gospel of good tidings to be remembred for ever 3. So much the rather in that 't is a Day yet of greater joy a messenger of all fulness of grace and glory to us of the means of our sanctification 3. of our rising Saints living the lives of Saints holy lives and of our glorification our rising unto glory both doors opened to us now and not till now liberty and power given us to go into the holy City both this below and that above now after his Resurrection and through it He rose again says St. Paul for our justification Rom. iv 25. to regenerate us to a lively hope blessed be God for it says St. Pet. i. 3. that we might be planted together in the likeness of his Resurrection says St. Paul Rom. vi 5. grow up like him in righteousness and true holiness and when the day of the general Resurrection comes rise then also after his likeness be conformed to his Image bear his Image who is the heavenly as we have born the Image of the earthly our vile body chang'd and fashioned like his glorious body according to the working whereby he is able to subdue all things to himself Phil. iii. 21. whereby in the day of his Resurrection he subdued death and grave and sin and all things to him 4. And to shew the power of his Resurrection to the full there is an appearing purchast to us by it an appearing here in the fulness
of dead mens mouths and shall not our Cities and Temples resound of it shall they tell the wonders of the day and we neither mind the day nor wonders of it surely some evil will befal us as said the Lepers at the Gates of Samaria if we hold our peace 'T is a day of good of glorious tidings and we must not lest the Grave in indignation shut her mouth upon us and the holy City bar us out Open we then our mouths to day and sing praises to him who made the day made it a joyful day indeed the very seal of happiness unto us Open we our mouths and take the cup of salvation as the Prophet calls it the cup of thanksgiving the Apostle stiles it and call upon the name of the Lord. Open our mouths now as the grave and he will fill them Open our mouths as the grave and be not satisfied give not over our prayers until he do Raise we all our thoughts and desires and endeavours to entertain him go which way he shall send us appear what he would have us attend him whither soever he shall lead us and when he himself shall appear he will lead our souls out of the death of sin to the life of righteousness our bodies out of the dust of death into the land of life both souls and bodies into the holy City the new Ierusalem where there shall be no more death neither sorrow nor crying nor any more pain but all tears shall be wip'd away all joys come into our hearts and eyes and we sing merrily and joyfully all honour and glory be unto him that hath redeemed us from death and raised us to life by the power and vertue of his Resurrection All blessing and glory and praise and honour and power be unto him with the Father and Holy Spirit for ever and ever THE THIRD SERMON UPON Easter Day PSAL. CXViii 24. This is the day which the Lord hath made We will rejoyce and be glad in it THis is the day which the Lord hath made And if ever day made to rejoyce and be glad in this is the day And the Lord made it made it to rejoyce in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as holy Ignatius a day of days not only a high day as the Iewish Easter St. Ioh. xix 31. but the highest of high days highest of them all A Day in which the Sun it self rejoyced to shine came forth like a Bridegroom in the robes and face of joy and rejoyced like a Giant with the strength and violence of joy exultavit leapt and skipt for joy to run his course Psal. xix 5. as if he never had seen day before only a little day spring from on high as old Zachary saw and sung never full and perfect day the Kingdom and power of darkness never fully and wholly vanquished till this morning light till this day-star or this day's Sun arose till Christ rose from the grave as the Sun from his Eastern bed to give us light the light of grace and the light of glory light everlasting And this Suns rising this Resurrection of our Lord and Master entitles it peculiarly the Lords making This day of the week from this day of our Lords Resurrection stil'd Lords Day ever since And of this day of the Resurrection the Fathers the Church the Scriptures understand it Not one of the Fathers says that devout and learned Bishop Andrews that he had read and he had read many but interpret it of Easter day The Church picks out this Psalm to day as a piece of service proper to it This very verse in particular was anciently used every day in Easter week evidence enough how she understood it And for the Scriptures The two verses just before The stone which the builders refused the same is become the head of the corner This is the Lords doing and it is marvelous in our eyes to which this day comes in presently and refers applied both of them by Christ himself unto himself in three several places St. Mat. xxi 42. St. Mar. xii 10. St. Luk. xx 17 rejected by the builders in his Passion made 〈◊〉 head of the corner in his Resurrection the first of the verses applied again twice by St. Peter Acts iv 10. and 1 Pet. ii 7. to the Resurrection For these doings these marvelous doings a day was made made to remember it and rejoyce in it as in the chiefest of his marvelous works And being such let us do it Let not the Jews out-do us let not them here rejoyce more in the figure than we in the substance they in the shadow than we in the Sun 'T is now properly Sunday this day ever since a day lighted upon on purpose for us by the Sun himself to see wonderful things in and as wonderfully to rejoyce in Abraham saw this day of Christs as well as Christmas St. Ioh. viii 56. saw it in Isaacs rising from under his hand from death as in a figure says the Apostle Heb. xi 19. saw it and was glad to see it exceeding glad as much at least to see Christ and Isaac delivered from death as delivered in to life Abrahams children all the faithful will be so too to see the day when ere it comes It now is come by the circle of the year let us rejoyce and be glad in it I require no more of you than is plainly in the Text to confess the day and express the joy Both are here as clear as day Dies Gaudii Gaudium Diei A day of joy the joy of the day Easter day and Easter joy A day made and joy made on it A day ordained and joy appointed God making the day we making the joy upon it Or if you please Ordo Diei Officium Diei An Order for the day and an Office for the day The Order for the day This is the day which the Lord hath made order'd and ordain'd The Office for it We will or let us rejoyce and be glad in it Exultemus laetemur An office of thanksgiving and joy ordained and taken up upon it The first is Gods doings the second ours And ours order'd to follow his our duty his day the Lords day requires sure the Servants duty Both together Gods day and mans duty make up the Text and must the Sermon But I take my rise from the days rising The Lords order for the day This is the day which the Lord hath made Wherein we have 1. The Day design'd 2. The Institution made 3. the Preeminence given it 4. The Institutor exprest 5. The ground intimated 6. The End annext This is designs the day Gods making that institutes it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the The gives it the Preeminence the Lord is the institutor The ground is understood in the This this day when that was done that went before ver 22. and the End by the annexing joy and gladness to it Of these particularly and in order then of the
the body to make some expression in their way and order But not the powers of the body alone but all the powers of the soul too Praise the Lord O my soul and all that is within me praise his holy name Psal. ciii 1. Our souls magnifie the Lord our Spirits rejoyce in God our Saviour our memory recollect and call to mind his benefits and what he has done for us our hearts evaporate into holy flames and ardent affections and desires after him our wills henceforward to give up themselves wholly to him as to their only hope and joy 'T is no perfect joy where any of them is wanting 'T is but dissembled joy where all is outward 'T is but imperfect gladness where all is within It must be both God this day raised the body the body therefore must raise it self and rise up to praise him He this day gave us hope he would not leave our souls in hell fit therefore it is the soul should leave all to praise him that sits in heaven He is not worthy of the day or the benefit of the day worthy to be raised again who will not this day rise to praise not worthy to rise at the Resurrection of the just who will not rise to day in the Congregation of the righteous to testifie his joy and gladness in the Resurrection of his Saviour and his own He is worthy to lie down in darkness in the Land of darknes who loves not this day who stands not up this day to sing praises to him that made it And now I shall give you reason for it out of the last words In eâ in it In it and for it As short as they are they contain arguments and occasions as well as time and opportunity to rejoyce in Rejoyce first in it because this day it is a particular day of gladness and rejoycing Let us do what the day requires 'T is a day of joy designed for it let us therefore rejoyce in it Rejoyce 2. because the Lord made it All the works of the Lord are matters of joy to the spiritual man even sad Days too much more glad days such as this Rejoyce 3. because the Lords people have ever made it such God has always made them to rejoyce in it to contend and strive who should do it best or nearest to the point Be glad 4. for the occasion of it the Resurrection of our Lord and Master and the hopes thereby given us of our own all benefits of Christ were this day sealed unto us all his promises made good all so hang upon this day that without it we of all men says the Apostle had been most miserable none so fool'd so wretched so undone so miserable as we Rejoyce 5. because God bids us 't is an easie and pleasant Precept If we will not be glad when he commands us certainly we will do nothing that he commands us especially when he gives us so great occasion of joy when he commands it Rejoyce 6. because the very Jewish people do it here They had but little cause of joy compared to ours they saw but a glimmering of this joy at most saw the Resurrection but afar off and yet you hear they cry out We will rejoyce and be glad in it And is it not a shame that we Christians who see it clearly and pretend to believe it fully should not as much exceed them in our joy as in our sight in our gladness as in our faith Clearly so it is Rejoyce 7. because it is a good thing to rejoyce to rejoyce in Gods mercies and favours to us in Christs Crown and glory in his day and way The very Angels themselves put on this day the white garments of joy and gladness we find them in them St. Luke xxiv 4. Rejoyce lastly to day because this day is the first of all our Lords days ever since We count them feasts and days of joy and we meet together upon them to rejoyce in to give God praise and thanks and glory 'T is a piece of worse than non-sence to say we are to do it upon these days and not on this from which only and no other they had their rise and being All that we commemorate or rejoyce in on every Sunday is more eminently and first in this this the great yearly anniversary of that weekly Festival the time as near as the Paschal circle can bring it to the time that the Resurrection fell upon For these and for this day so made to mind us of all these let us now take up the resolution of these pious souls We will rejoyce and be glad in it in the day and on the day and for the day that 's the very work and business of the day opus diei in die suo the proper work of the day in the day it self And here is now a way particularly before us to rejoyce in Laetari is taken sometimes for laetè epulari To rejoyce is to eat and drink before the Lord in his House or Temple so Deut. xiv 26. And thou shalt eat there before the Lord thy God and thou shalt rejoyce thou and thy houshold Here now we are before him the Table spread and our banquet ready let us eat drink and be merry and rejoyce before him only rejoyce in fear and be glad with reverence This is the day which the Lord made and all Christians observed for the celebration of this holy Banquet and Communion Never let the day pass without it excommunicated them that did not one day or other of or about Easter receive the blessed Sacrament the greatest expression of our Communion with God and Christ and all his Saints and our rejoycing in it You may see this people in the Psalm within one verse blessing him that cometh in the name of the Lord blessing the Minister that comes with it wishing him and all the rest that be of the House of the Lord good luck with their business Gods assistance in his Office and Administration And in the next verse calling out aloud God is the Lord which hath shewed us light Bind the Sacrifice with cords even to the horns of the Altar God has shewed us light and made us a day let us now bind the Sacrifice the living Sacrifice of our souls and bodies with all the cords of holy vows and resolutions even to the horns of the Altar and there sacrifice and offer up our selves even unto our blouds if God call to it all our fat and entrails the inwards of our souls our hearts and all our inward spirits the fat of our estates our good works and best actions the best we have the best we can do all we have or are even at the Altar of our God with joy and gladness glad that we have any thing to serve him with any thing that he will accept that we have yet day and time to serve him that he has not cut us off in the midst of our days but
and joyful Resurrection But Christs grave 2. or Sepulchre has more in it than any else There sit Angels to instruct and comfort us there lie cloths to bind up our wounds there lies a napkin to wrap up our aking heads there is the fine linnen of the Saints to make us bright white garments for the Resurrection You may now descend into the grave with confidence it will not hurt you Christs body lying in it has taken away the stench and filth and horrour of it 'T is but an easie quiet bed to sleep on now and they that die in Christ do but sleep in him says St. Paul 1 Thes. ix 14. and rest there from their labours says St. Iohn Revel xiv 13. Come then and see the place and take the dimensions of your own graves thence Learn there how to lie down in death and learn there also how to rise again to die with Christ and to rise with him T is the principal Moral of the Text and the whole business of the day In other words to die to sin and live to righteousness that when we must lie down our selves we may lie down in peace and rise in glory I have thus run through all the Parts of the Text. And now I hope I may say with the Angel I know ye also seek Iesus that was crucified and are come hither to that purpose But I must not say with the Angel He is not here He is here in his Word Here in his Sacraments Here in his poor members Ye see him go before you when ye see those poor ghosts walk you hear him when you hear his Word or read or preacht You even feel him in the blessed Sacraments when you receive them worthily The eyes and ears and hands of your bodies do not cannot but your souls may find see and him in them all Some of you I know are come hither even to seek his body too to pour out your souls upon it and at you holy Sepulchre revive the remembrance of the crucified Iesus yet take heed you there seek him as you ought Not the living among the dead I hope Not the dead elements only or them so as if they were corporally himself No He is risen and gone quite off the earth as to his corporal presence All now is spirit though Spirit and Truth too truly there though not corporally He is risen and our thoughts must rise up after him and think higher of him now then so and yet beleive truly he is there So that I may speak the last words of the Text with greater advantage then they are here Come see the place where the Lord lies And come see the place too where he lay go into the grave though not seek him there Go into the grave and weep there that our sins they were that brought him thither Go into the grave and die there die with him that died for us breath out your souls in love for him who out of love died so for us Go into his grave and bury all our sins and vanities in that holy dust â— Go we into the grave and dwell there for ever rather than come out and sin again and be content if he see it fit to lie down there for him who there lay down for us Fill your daily meditations but now especially with his death and passion his agony and bloudy sweat his stripes and wounds and griefs and pains But dwell not always among the Tombes You come to seek him seek him then 1. where you may find him and that is says the Apostle at the right hand of God He is risen and gone thither And seek him 2. so as you may be sure find him Not to run out of the story seek him as these pious women did 1. Get early up about it hence forward watch and pray a little better he that seeks hâ—m early shall be sure to find him Seek him 2. couragiously be not afraid of a guard of Souldiers be not frighted at a grave nor fear though the earth it self shake and totter under you Go on with courage do your work be not afraid of a crucified Lord nor of any office not to be crucified for his service Seek him 3. with your holy balms and spices the sweet odours of holy purposes and the perfume of strong Resolutions the bitter Aloes of Repentance the Myrrhe of a patient and constant Faith the Oil of Charity the spicie perfumes of Prayers and Praises bring not so much as the scent of earth or of an unrepented sin about you seek him so as men may know you seek him know by your eyes and know by your hands and know by your knees and feet and all your postures and demeanors that you seek Iesus that was crucified let there be nothing vain or light or loose about you nothing but what becomes his Faith and Religion whom you seek nothing but what will adorn the Gospel of Christ. You that thus seek Iesus which was crucified shall not want an Angel at every turn to meet you to stand by support and comfort you in all your fears and sorrows nor to encourage your endeavours nor to assist you in your good works nor to preserve you from errors nor to inform you in truths nor to advance your hopes nor to confirm your faiths nor to do any thing you would desire You shall be sure to find him too whom your souls seek and He who this day rose from his own Sepulchre shall also raise up you from the death of sin first to the life of righteousness and from the life of righteousness one day to the life of glory when the Angel shall no longer guide us into the grave but out of it out of our Graves and Sepulchres into Heaven where we shall meet whole Choires of Angels to welcome and conduct us into the place where the Lord is where we shall behold even with the eyes of our bodies Iesus that was crucified sitting at the right hand of God and sit down there with him together in the glory of the Father To which He bring us who this day rose again to raise us thither Iesus which was crucified To whom though crucified to whom for that he was crucified and this day rose again to lift us up out of the graves of sins and miseries and griefs be all honour and power praise and glory both by Angels and Men this day henceforward and for ever Amen THE FIFTH SERMON UPON Easter Day 1 COR. xv 19. If in this life only we have hope in Christ we are of all men most miserable ANd if this Day had not been we had been so Miserable indeed and without hope of being other If Christ had not risen there had been no Resurrection and if no Resurrection no hope but here then most miserable we Christians to be sure who were sure to find nothing but hard usage here tribulation in this World and could expect no other or no better
a cold sweat to think of it before 't was built Gen. xxviii 17. Will the Lord dwell on earth Is it true says Solomon Can it be so Lord What am I says Holy David and my people that we should but offer to it Lord What is it that we should be allow'd to touch so holy ground with our unhallowed feet look upon so holy a sight with our unholy eyes that such a glo-worm as Man should be set upon a Hill But above all 3. Lord what is man Lord what is man that thou should'st so regard him as to advance him also into the holy Hill of Heaven too Lord what can we say what can we say Shall corruption inherit incorruption dust Heaven a worm creep so high What he that lost it for an Apple come thither after all he in whom dwelleth no good thing be let stay there where none but good and all good things are He that is not worth the Earth worth nought but Hell be admitted Heaven Lord What is Man or rather what art Thou O Lord how wonderful in mercies that thus priviledg'st the sons of men Admirable it is worth the whole course of your days to admire it in and you can never enough It will appear yet the more by the glory that accompanies it It is a glorious priviledge indeed even admirable for its glory Even in all the senses we take the words 't is 5. a Glorious Priviledge Glorious to be Sains they are heirs of Glory Glorious to be Saints in Churches for the Angels that are there 1 Cor. xi 10. to wait upon us and carry up our Prayers for the beauty of holiness that is seated there for the God of Glory whose presence is more glorious there But it is without comparison to be Saints in Glory Grace is the portion of Saints that 's one ray of Glory The Church the House of God is the Gate of Heaven Gen. xxviii 17. that 's the entrance into Glory What then is Heaven it self What is it to enter there into the very Throne of the King of Glory Lift up your heads O ye Gates lift up your heads and let us poor things in to see the King of Glory the Hill of the Lord can be no other then a Hill of Glory His holy place is no less than the very place and seat of Glory And being such you cannot imagine it 6. but hard to come by the very petty glories of the World are so This is a Hill of Glory hard to climb difficult to ascend craggy to pass up steep to clamber no plain campagnia to it the broad easie way leads some whether else St. Mat. vii 13. the way to this is narrow ver 14. 't is rough and troublesome To be of the number of Christs true faithful servants is no slight work 't is a fight 't is a race 't is a continual warfare fastings and watchings and cold and nakedness and hunger and thirst bands imprisonments dangers and distresses ignominy and reproach afflictions and persecutions the worlds hatred and our friends neglect all that we call hard or difficult is to be found in the way we are to go A man cannot leave a lust shake off bad company quit a course of sin enter upon a way of vertue profess his Religion or stand to it cannot ascend the spirtual Hill but he will meet some or other of these to contest and strive with But not only to ascend but to stand there as the word signifies to continue at so high a pitch to be constant in Truth and Piety that will be hard indeed and bring more difficulties to contrast with And yet to rise up to keep to that Translation that is to rise up in the defence of holy ways of our Religion is harder still to bloud it may come at last but to sweat it comes presently cold and hot sweats too fears and travels that 's the least to be expected Nor is it easie as it often proves to gain places to serve God in Temples are long in building that of Hierusalem 64 years together Great preparation there was by David and Solomon to that before and no little to the rearing of the Tabernacle It was 300 years and upward that Christianity was in the World before the Christians could get the priviledges of Sanctuaries and Churches The more ought we sure to value them that we come so hardly by them We would make more of the priviledge if we considered what pains and cost and time they cost how unhandsom Religion looks without them how hard it is to perform many of the holy offices where we want them how hard it would be to keep Religion in the minds of men if all our Churches should be made nests of Owls and Dragons and beds of Nettles and Thistles Yet I confess it is hard too to enter into those holy places with the reverence that becomes them to rise up holy there Every one that comes into the Church does not ascend he leaves his soul too oft below comes but in part his body that gets up the Hill the mind lies grovelling in the Valley amongst his Grounds and Cattel Nor may every one be said to rise up or stand in his holy place that stand or sits there in it unless his thoughts rise there unless his attention stands erect and stedfast up to Heaven when he is there he is indeed in the place but he unhallows it it is no longer holy in respect of him He must ascend in heart and soul raise up eyes and hands voice and attention too that can be properly said to ascend into the Hill of the Lord or rise up in his holy place Which how hard it is the very stragling of our own thoughts there will tell us we need not go to the Prophet to find a people that sit there as if they were Gods people and yet are not that hear his Word and stand not to it that raise up their voices and yet their hearts are still beneath We can furnish our selves with a number too great of such enow to tell us how hard it is to ascend into the Hill of the Lord and rise up in his holy place so few do it And if these two ascensions be so hard what 's the third the very righteous are scarcely sav'd 1 Pet. iv 18. If by any means I may says St. Paul 1 Cor. ix 27. supposes he may not he is afraid at least after all his Preaching he should become a cast-away fall short of the goal miss the Crown come short of the top of the Hill of the holy Place So hard a thing is Heaven so clogg'd are the wings of our soul so heavy and drossie are our spirits and our earth so earthy that it is hard to ascend so high We feel we find it and they but deceive themselves that think 't is but a running leap into Heaven a business to be done wholly or easily upon our Death-beds when we can
nor stir nor raise up our selves or our heads Who shall ascend Whatever question it is it is most certainly an assertion of difficulty Who shall ascend no man can read it but he will read hardness in the ascending And yet it would be harder but for the last consideration of the words that 't is a kind of admiration of the Prophets at the foresight of Christs Ascension He in his spirit foresaw his Saviour climb this Hill and wonder'd â—t it From his ascending some of the difficulty is abated He has led one way â—â—ac'd a path open'd a door into Heaven unto all Believers so we us'd to sing in the Te Deum I need not tell you he has ascended in all the senses of the words no height of holiness but he has none frequenter in the Temple than he was none in Heaven till he came thither He the first that made our dull earth ascend so high He rose and ascended up on high without the least help of metaphor or figure rose from the Grave ascended into the Hill aâ—cended thence into the Hill of the Lord stands there at his right hand St. Stephen saw him so Acts â—ii 53. Never said Prophet any thing that more punctually fell out than this he may well admire it and so may we Yea and praise him too To him we owe all our Ascensions all the height and ascensions of our spirits in grace and goodness all our priviledges to worship him in holy places all our assurances and hopes of Heaven and the possession of it His rising raises us his ascending makes us ascend He the only prime singular one we only as parts and members of him What is then left us to do What for all this priviledge Why if Christs grace and Gods Worship and Heaven it self be such priviledges I hope we will not be so silly to forgo them or betray them Seeing they be so high ones we cannot be so unworthy now to do any thing beneath them any base or unworthy thing Being holy ones too we will not be so profane to pollute our selves or them with lusts and sacriledges Being so admirable priviledges all we cannot certainly but adore Gods mercy in them Being glorious ones too we must glorifie him for them count all things dross and dung in comparison of them Being yet hard to come by the more need we have to labour for them set all our powers make it all our work to get them to get grace and worship and glory to ascend the hill and holy place with all holiness as the way to glory In a word seeing all this priviledge comes by Christ 't is him we are to thank and serve and worship upon his own hill and in his own holy place till the time come till we ascend in glory And yet there is something more behind the way to this hill the conditions required to obtain this priviledge what we are to perform that we may attain it To have clean hands and pure hearts minds not lift up to vanity and mouths that will not swear to deceive our neighbour For he only shall ascend into the hill of the Lord he only shall rise up in his holy place he only is a true Believer he only truly worships God when he comes to Church to worship he only shall go to Heaven that hath clean hands c. THE FIRST SERMON UPON Whitsunday St. JOHN iii. 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth So is every one that is born of the Spirit THe wind bloweth And this day it blew to purpose A mighty rushing wind there was that this day fill'd the House where the Disciples were assembled Acts ii 2. And it blew truly where it listed when it blew only in that Chamber where they were And the sound of it was heard sufficiently when Parthians and Medes and Elamites the dwellers in Mesopotamia and in Iudea in Cappadocia Pontus and Asia Phrygia and Pamphilia in Aegypt and in the parts of Lybia about Cyrene and strangers of Rome Iews and Proselites Cretes and Arabians all of them this day heard it fram'd into articulate voices into Tongues as many and divers as the Countries they came from Yet could not any of them tell whence this wind blew whence these sounds came for they were all amazed and in doubt saying one to another What meaneth this ver 12. Nor could the Disciples themselves but in general that from heaven it came nor whither it went when it retired from them This Day then was this Text fulfilled in your ears O happy Disciples Nicodemus might to day by experiment understand what in this Chapter he could not apprehend the Wind and Spirit both together and feel the workings of them both there both in one descent together though here he did not when they were put in one word together where whether Spiritus Ventus or Spiritus Spiritus both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were understood Expositors have disputed and it stands yet upon the question The Ancients restrained the words to the holy Spirit and translate it Spiritus The Modern Expositors to the Wind and translate it Ventus To do both right we shall joyn both senses understand the words as a similitude made by our blessed Saviour to instruct both Nicodemus and us in the ways of the Spirit and in the knowledge of the spiritual Regeneration by the likeness of the Wind. So two Simile's there will be in the Text. Sicut Ventus sic Spiritus and Sicut spiritus sic spiritualis The First Similitude is between the Wind and the Spirit The Second between the Spirit and the spiritual man or him that is born of the Spirit In the similitude betwixt the Wind and the Spirit we shall observe I. The Nature of them both in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breath or Wind or Spirit it signifies them all II. The Power and Operation both of the one and of the other they blow both of them where they list III. The Plainness of their sounds Thou hearest the sound thereof both of them easie enough to be heard IV. The Obscurity yet of both their Motions ye know of neither of them whence they come or whither they go According to these four points will the second similitude be extended too He that is born of the Spirit will be like the Spirit in all four In his Nature in his Operations in his Plainness in some particulars and his Obscurity in others So is every one that is born of the Spirit But to tell you fully the true Condition of him that is born of the Spirit I must tell you first the Nature the Operations and the Properties of the Spirit And to tell you the Nature the Operations and the Properties of the Spirit I must shew you also those of the Wind that so by the more perfect discovery of them we may the more perfectly admire them and
adore and magnifie him to day who this day gave us both the occasion and means to hear and understand them I begin now to compare the Nature of the Wind and Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is and may be translated both It is so in the Text. Some are for Ventus some for Spiritus Breath they are both The one the breath of heaven the other of the air The one Gods the other the Worlds Indeed the wind is a kind of breath or spirit but a spirit in the nicest and subtilest sense it is not A body it is and not a spirit yet the nighest thing it is we have to liken the spirit to as near a simile as we can find for it but the Spirit of the Day is so a spirit as in no sort a body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Article and an Emphasis a Spirit above all Spirits the prime Spirit A Spirit by Essence an essential Spirit or essentially a Spirit A Spirit by Procession the Spirit proceeding personally that Spirit which proceedeth from the Father St. Iohn xv 26. and from the Son St. Iohn xvi 7. which was this Day breath'd first of all solemnly into the World to quicken it to a heavenly life Spiritus Dei and Spiritus Deus the Spirit of God and the Spirit which is God and the only Spirit that can bring us all to God But this great Nature is too great to comprehend too infinite to pursue Nor can the Simile reach it It falls short and so must I and you when we have done our utmost 'T is an easier Project for us both to fall upon the Power and Operations of it though I foresee we shall often there be at a stand too Yet to help our selves as well as we can we will consider the Operations first by themselves then by their Effects and then thirdly by their Course and Compass By themselves first II. The wind you hear blows and so the Spirit blows Yet the Spirit is not blows not neither like every wind There are whirlwinds that make a horrid noise that whirl every way about and turn the World up topsie turvy upside down the wind that is but Spiritus a direct and orderly breathing does not so Spiritus vertiginis is but Vertigo Spiritus the spirit of giddiness that the Prophet speaks of Isa. xix 14. is but the Vertigo or turning of the brain an abuse of the name not a spirit but a meer humour that makes us giddy has made this Nation so too long 2. Blustring and stormy winds there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graves violento flamine venti but this no such Spiritus rather than Ventus ours is here a calm and peaceable one a breath rather than a wind a Spirit proceeding from the God of peace bequeathed and sent us by the Prince of peace so still and even that it did not so much as disorder a wreath of that holy flame which this day encircled the heads of the Disciples but let that heavenly fire sit quietly upon them Acts ii 3. 3. Nor is it of this wind to which this Spirit is compared said flat here but spirat not said to blow by a word that signifies commonly only the ordinary and natural blowing All is supernatural here 'T is neither whirling we told you first nor blustring we said secondly nor puffing wind we tell you now 't is a meek an humble Spirit from the beginning it mov'd upon the waters Gen. 1. but did not swell them into waves or billows as natural winds commonly do not does it now but only guides all our waters passions and motions into their proper place with sweetness and order which is meerly a supernatural work 4. And yet as soft and smooth as it blows it is the Spirit of Power a mighty wind Acts ii 2. and rush in it does oft times at first with a little sudden and eager violence yet two syllables one single fiat and all is done strange things we know are done by a very little wind and that one word of this one Spirit made the World out of nothing and can as easily make a nothing of the World He can remove the greatest rocks and mountains not only with the breath of his displeasure but of his pleasure too his easiest breath He blew the Gods of the Heathen out of their Thrones and spake all their Oracles dumb blew all their spirits in a moment thence and yet the voice of his breathing was scarce heard He does so still throws down all the Holds and Fortresses of the devil in us sine strepitu without noise Some rushing mighty wind sometimes may go before it to rouze our dulness and awake us but the spirit is not there Some Earthquake of servile fear may shake us first and affright us from some ill action but the Spirit is not there Some fire or fiery trial may first burn or scorch us and thereby make us look about us or some kinder fire warm us into a better temper than formerly we were in but the Spirit is not there neither But when these outward dispensations have sufficiently disposed us to attention then comes the still small voice 1 Kings xix 12. and there 's the Spirit that silently glides into our souls as the small dew into a fleece of wool Such a still smooth sweet breath of wind is the true resemblance of the Spirit and when this comes it works wonders that minds me of the next Particular the Effects of both the Wind and Spirit Two especial effects the Wind has To purifie and to refresh These are the prime Effects of the Spirit too 1. When the holy Spirit enters into the heart it purifies and cleanses it from all pollution This made David pray Psal. li. 10. Create in me O Lord a clean heart Yea but how O blessed Prophet why as it follows by renewing a right spirit within me That 's the way to make him clean No way but that but that will For the Spirit is compar'd to fire Acts ii 3. and that purifies To water St. Iohn iv 10. and that cleanses And here to wind and that blows away all the chaff and dust that is either in us or about us 2. This Spirit refreshes too It renews the face of the Earth Psal. civ 30. It giveth rest and quiet Isai. lxiii 14. It upholds and establishes the faint and decaying spirit Psal. li 12. It refreshes us in our Bonds and sets us free Rom. viii 15. It comforts us in all distresses for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter that should come into the world St. Iohn xiv 26. 3. Nay I may add one thing more It not only refreshes us when we are faint and weary and almost dying but it revives us even when we are dead is a quickning Spirit St. Iohn vi 63. Like that wind the Naturalist tells us of which in the Spring time quickens the dull
dead Earth into Herbs and Flowers Such a wind is this Spirit that gives life to every one that comes into the world for he is the Spirit of Life Rom. viii 2. But that which adds somewhat still to the fuller glory of these effects and must not be pass'd without a note is that 't is Spirit still this wind blows still For however the winds are not always in a noise and bustle yet some spirit of air there is that moves in the deepest stillness Spiritus there is always though not ventus some tender breeze though no gale of wind there is always stirring And if there were not continually some such sweet breathings of the Holy Spirit upon us when those strong and louder blasts seem to be lull'd asleep we were but dead men and might sleep for ever but such there are and we live by them I might but I will not add any more to the Effects either of the Wind or of the Spirit I pass on to their Course and Compass to shew you how far their effects and powers reach The Wind bloweth where it listeth and the Spirit where he willeth And here I must tell you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi vult is a large circuit Vbi is where and Vbi is when and Vult is what you will especially when 't is his who worketh all things according to the counsel of his will Ephes. i. 11. So that 't will be no stretching to say either of the Wind or of the Spirit that it bloweth 1. Where it lists and 2. How it lists and 3. As much as it lists and 4. On whom it lists and 5. When it lists 1. The Wind blows where it lists on this side or on that side or on any side any where and every where The Spirit does so too only with more propriety to Vbi vult doing out of the liberty of its own will what the wind only does out of the subtilty of its nature No place lies exempted from the power of his will It finds St. Paul and Silas in the prison and blows up the organs of their voices into Songs and Hymns It finds Manasses in the dungeon blows there with his wind and the waters flow out of his eyes It finds St. Matthew at the receipt of Custom and blows him out of a Publican into an Apostle It blows St. Peter and St. Andrew out of their Boat to the stern of the Church of Christ. He blows upon some in their journey as upon St. Paul upon others at home as upon Cornelius upon one in the bed upon another at the Mill upon Ionas in the Whales belly No place beyond his compass not the Isles of the Gentiles not the land of Vz not the Deserts of Arabia Here and there even amongst them he blows some into his Kingdom In a word no chamber so secret but it can get into no place so remote but it can reach none so private but it can find none so strong but it can break through none so deep but it can fathom none so high but it can scale no place at all but it can come into and none so bad but some way or other it will vouchsafe to visit It makes Holy David cry out as in an extasie Psal. cxxxix 6. Whither shall I go then from thy Spirit or Whether shall I go then from thy Presence If I climb up into Heaven thou art there if I go down to Hell thou art there also If I take the wings of the morning and remain in the uttermost parts of the earth even there also shall thy hand lead me and thy right hand shall hold me No place it seems in Heaven or Earth or Sea or Hell it self can hold him out Nor can any hold him to this or that way of working neither for He bloweth 2. How he lists sometimes louder sometimes softer sometimes after this manner sometimes after that He raises new inclinations or he cherishes the old He changes the tempers of men or disposes them He removes opportunities of doing ill or he propounds opportunities of doing good he scares us with threats or allures us with promises he drives us with judgments or he draws us with mercies he inflames us within or he moves us from without which way soever it pleases him No wind so various in its blowing Different ways he has to deal with divers men and diversities of gifts he has for them too differences of Administrations diversities of Operations 1 Cor. xii 5. To one he gives the word of wisdom to another the word of knowledge to another faith to another the gift of healing to another the working of miracles to another prophesie to another discerning of spirits to another divers kinds of tongues to another the interpretation of tongues all from the Spirit says the Apostle in the forecited Chapter Nor was this only for those times He still breaths diversities of gifts and graces as he pleases On some sanctifying graces on others edifying On others both To some he gives a cheerful to others a sad spirit to some a kind of holy lightness to others a religious gravity to one a power wholly to quit the World to another power to stand holy in it to one an ability to rule to another a readiness to obey to one courage to another patience to a third temperance and so to others other graces as he thinks fittest 3. Yet of these gifts to some more to some less not to all alike nay not to the same person always alike neither but 3. as much only as this Spirit will All have not faith alike nor hope alike nor charity alike nor courage alike nor patience alike neither all vertues nor any vertues all alike Upon some the abundance of the Spirit dwells upon others he breaths only some have had exstasies others but only moderate breathings Eliah had abundance of the Spirit yet Elisha has it doubled 2 Kings ii 9. And yet this very same Elisha that presently upon it divides Iordan with the wind of a Mantle and restores waters to their sweetness and earth to its fruitfulness by a cruse of Salt 2 Kings ii 21. in but the very next Chapter cannot so much as prophesie without a Minstrel ver 15. is not so much as in a disposition to receive this divine Spirit without the help of an Instrument of Musick to rally his spirits into harmony and order St. Paul who was but even now caught up into the third Heavens 2 Cor. xii 1. feels by and by such a thorn in the flesh ver 7. that of all that great extraordinary proportion he has no more left him than a poor pittance a mere sufficiency ver 9. 4. And the Person is as much in his own power as the measure is He blows not only what but upon whom he will He is no mans debtor Rom. xi 35. He will have mercy upon whom he will have mercy Rom. ix 18. What
sinneth not 1 John v. 18. He is able with Simeon to break all the cords of it to smite all such Philistims before him when this Spirit comes upon him Nor Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature can overcome him Rom. viii 38. Over all these he is more than Conquerour Those things which before we were regenerate seem'd impossible when we are once born again are light and easie we can do any thing then through his Spirit that dwelleth in us Stablish us once with this free Spirit and 't is not cold or nakedness hunger or thirst wearisome journeys or dangerous shipwracks stripes or imprisonments racks or gibbets fire or faggot that can force us from our hold or over-power us This very Spirit upholds us in all our pains and at length blows away every thing that troubles or offends us Nor is this Spirit only a Spirit of Power but 2. of Liberty also and where the Spirit is there there is Liberty says St. Paul 2. Cor. 3. 17. that is he that has it is free too Free he is 1. from the bondage of Moses Law redeem'd from under that Gal. iv 5 6. Free 2. though not from the Obligations yet from the Rigours of the Moral Law Gal. iii. 13. Rom. vii 6. Free 3. from Sin made free from that Rom. vi 18. from the Dominion of it Free 4. from the Captivity of the Devil recovered out of his snares 2 Tim. ii 26. Free lastly from the Dominion of Death the sting of it is lost the victory of it gone 1 Cor. xv 55. So is every one free that is born of the Spirit Well may now his fame go out into all the World and his name into all the corners of the earth And indeed it does so in the next words in the next Point of the similitude Thou hearest the sound thereof Evident it is and evident it is to any heard it may be and any one may hear it Thou and Thou and Thou every Thou that will Evident it is first The Spirit is not a fancy nor are the Operations of it so neither The Spirit though it cannot be seen it self yet something there is of it that may be heard heard somewhat of it by the hearing of the ear the effects not always in the understanding only these very ears we carry are oft refresht with the sound of it our very senses sensible of the strength and power of it And he that tells us of grace or Religion all within of so serving God in the Spirit that neither our own nor other bodies are the better for it or shew any signs of it has turn'd his Religion and Devotion into air and imagination and not to Spirit By his fruits you shall know as well the spiritual man as the Prophet Nor has he secondly one peculiar ear-mark one tone and canting Dialect to discern him by He that is born of the Spirit is a free and noble and generous Spirit uses a Language that every body may understand 'T is not the Mystery of the Spirit but the Mystery of Iniquity that thus invelops it self in a private and affected Phrase which sounds 't is to be fear'd the Spirit of Schism Singularity and Rebellion and not of Love and Peace And yet as plain a sound as the Spirits is it is not lastly without some obscurity but that is not of the sound that 's plain and open but of the motion and course of which we may have leave to be ignorant and in many things can be no other That 's the last point wherein the Spirit and spiritual man are like Thou canst no more tell whence or whither those great things the regenerate man acts are than whence the wind or Spirit comes or whither it goes 4. But that so it is the amazements and doubts that this Day possessed those who were the witnesses of the wonders of this days work and their several judgments and conjectures concerning the Apostles this day filled with this holy Spirit will make it without question Some said What meaneth this Others said mocking these men are full of new wine All were amazed and in doubt Acts ii 12 13. The Apostles seem'd such strange things to them now since the Holy Ghost had faln upon them that they knew not new what to make of them or of any thing they did In the progress afterward of their lives and courses they were as little understood as much misconstrued by the world They were thought fools and mad-men when most wise and sober Acts xxvi 24. condemn'd for wicked when they were most innocent reckon'd the scum and off-scouring of the world 1 Cor. iv 13. when they were the Treasures and Jewels of it judg'd as dying when they only truly liv'd accounted sorrowful yet were always rejoycing esteemed poor yet so far from being so that they made many rich thought to have nothing and yet possessed all things 2 Cor. vi 9 10. So it was then so it always was so it ever will be The World will never never can conceive the nature and way of him that is born of the Spirit 1 Cor. ii 14. We know not what to make even of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text whether to read it born or begotten for 't is both and how he should be both by the same Spirit or how the same Spirit should be both Father and Mother to him we cannot tell How he is begotten by the Spirit how he is new born the ways of his brith the ways of his life the way of his death how he is wrought and form'd and moulded out of his old stiff stubborn temper into mildness and softness how the old man is mortified in all his members how the new man rises and grows in all his parts how he resists so many strong temptations how he can so chearfully renounce the World how he can so wholly deny himself how he can so merrily pursue a troublesome and despised vertue why he should do all this when there appears nothing but trouble sorrow and disadvantage by it are all mysteries so obscure and dark that night it self is mid-day to them Nor is it less to see with what calmness and contentedness he passes hence through pains and tortures nor can we conceive the glory and happiness that attends him Thus is the spiritual Heroe's life and death a mystery so far above the apprehension of dull-ey'd earth that it knows no more of its course or motion than it does of the winds neither what it is nor whence it comes nor whither it goes But after all these mysteries I end in plainness 'T is a Day indeed as well as a Text of mysteries and wonders but both Day and Text and Wind and Spirit will be all satisfied if they can leave these plain Lestons upon our Spirits That 1. we now get us up with Elijâ—h 1 King xix
sinister end or ground that therefore it may not only be the truth of the Spirit but have the very Spirit of truth with it that it may be evident it not only comes from him but that he also is come with it it must be sincerely and intimately embraced with our very hearts and spirits out of love to truth not any interest or by-respect and well habituated and actuated in us before we can say directly that the Spirit of truth is come Some truth or other may be come some ray and beam of his light be sent before him but himself not yet fully come for all truth comes along with him though not actually altogether yet a hearty resolute affection to all of it all truth altogether as God shall let it come I have been somwhat long in this particular about the Spirits coming because I see the World so much mistaken in it so often crying Lo here he is lo there he is lo here he comes lo there he comes when indeed he is nor here nor there with neither of them nor coming to them A word now of the manner of his coming 4. And that is 1. Invisibly for so comes a Spirit This is the coming we hold by and had he not come when he came as well invisibly into the hearts as visibly upon the heads of the Disciples their Tongues though all the tongues of men and Angels would have profited them nothing the fire then had it not enflamed their hearts and affections with a holy flame as well as encompassed their heads would have only lighted them with more glory into eternal fires Had not this wind blown as well within as that did without them it would have blow'd them little good Tongues and Prophesie Interpretations Miracles and the rest are but dona gratis data gifts more for others good than for our own they do not make us better in his sight 't is the invisible grace that makes us accepted Nay yet those very gifts and administrations however the appearance was without were wrought within by his invisible operation So that to the Apostles as much as to our selves his invisible coming is the only truly comfortable coming That 2. is Effectual too To come truly is to come effectually and in that he is called the Spirit of truth 't is plain he must effect what it is he comes for or 't is not true and real It was a mighty rushing wind he this day came in so mighty so effectual that it at once converted three thousand souls the Spirit of power is one of his names and the pulling down of strong holds casting down every thing that exalts it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ is one of his works 2 Cor. x. 4 5. 3. He comes gently that 's the common pace of one that is only said to come Gently step by step grace after grace gift after gift truth after truth leads by steps comes by degrees not all grace at a clap all gifts in a trice Nay as hastily as it seem'd to come this day St. Peter the chief of them was a while after at a loss for a truth had not it seems all truths together Of a truth now I perceive that God is no respecter of persons Acts x. 34. before it seems he perceived it not no more did the other Apostles neither who were all in the same error and convented him about this new truth and contended with him about it Acts xi 2. 4. Nay softly too as dew into a fleece of Wooll without noise without clamour no way like the Spirits now adays I will put my Spirit upon him and he shall not cry nor lift up nor cause his voice to be heard in the streets Isa. xlii 1 2. He is the Spirit of meekness who is the Spirit of truth and truth is never taught so soon so effectually as by softness and meekness the meek the best to teach the best to be taught 5. Yet as gently and softly as he comes he is often upon us on a sudden ere we are aware God uses to prevent us with the blessings of goodness as the Psalmist speaks Psal. xxi 3. He is come sometimes before we think of it Our hearts are in his hand and he suddenly turns them whither he will Saul does but turn him about from Samuel and God gives him presently another heart 1 Sam. x. 9. Samuel no sooner anoints David but from thence-forward the Spirit came upon him 1 Sam. xvi 13. And this note is made not that you should always look for miraculous changes and expect the Spirit without so much as setting your selves to seek him but to make you watch continually and wait for him that though he come suddenly he may not find you unprepared the doors shut upon him that he may not go as he comes for want of entertainment Yet the Phrase will bear another expression of the manner of his coming When he is come that is when he is grounded and well setled in us the Tense is the Aorist a Preterperfect signification signifies not coming but perfectly come This is not actually always to every one he comes to yet his intent it is in all his coming to stay and abide with us and so he does till we drive him thence But if we do not if we let him stay and dwell and remove him not then will he guide us into all truth that 's the End and Intention of his coming the next Point But I am beyond my intent and time already I shall only sum up this last particular of the manner of his coming and let you go You will peradventure understand it best by considering how the Spirit mov'd in the Creation the order the same in creating the new man in the soul that he there observed in creating of the World Now in the first Creation of the World He first moved upon the waters then created light and divided it from darkness he next divides the Waters and places a Firmament between them then 3. gathers the Waters together and makes dry land appear and bring forth grass and herbs and trees bearing seed then 4. makes two glorious Lights to rule the day and night and times and years then 5. creates fowl and fish and beasts and lastly makes man after his own Image Thus does he in this new Creation or Regeneration He first moves and stirs us up to good then darts in some glimmerings of light to shew us our own darkness sins and wretchedness Then next 2. divides the passions and powers of the soul and sets them their bounds employs some in things above whilst some other are left beneath Then 3. presently makes the dry and barren soul sprout out bring herbs and leaves and seeds into green flourishing desires holy resolutions and endeavours which carry with them seed much hope of encrease 4. To cherish these green and tender sprouts to direct
too yet in measure and order too no other then the Spirit gives them utterance 4. And lastly though first it be in the Text yet because it is but the circumstance and time of the story and not the main business or second of it and fittest to close up all in good time and order The Time when all this was done when these things came to pass when the Apostles were so dispos'd when the Holy Ghost thus descended when this strange issue fell out When the day of Pentecost was fully come in very good time the promis'd time Christs time Gods own time such as he had prefigur'd them in in the Law too at the fifty days Feast after the Passover a solemn day and somewhat more as you shall hear anon Thus we best join the History and the Moral the Doctrine and Use of Pentecost or Whitsunday nay the very Holy Spirit of the day and our souls to day together that we may not be like men that only come to hear news a story and away but such as hear the Word and profit by it Which that we may Come O mighty wind and blow upon us Descend O holy Fire and warm our hearts give me a tongue O blessed Spirit out of this days number and utterance give thy servants capacious spirits and remembrance that thy Word may rush in upon them as a sound from Heaven and fill the houses of all our souls with joy and gladness with holy fire of Piety and Devotion that we may with one accord one heart and mind speak forth thy praise and glory The first Point in the order I have set you is the disposition of them that the Holy Spirit will come and light upon 1. They are of one accord 2. in one place 3. sitting quietly and expecting there and that 4. also upon the solemn day when the day of Pentecost any solemn day or occasion is presented them They are first of one accord whom this Spirit vouchsafes to descend into This unity draws the Spirit to them that keeps it with them the house of unity is the only Temple of the Spirit of Unity That soul which breaks the bond of unity and divides it self from the Church of Christ from the company of the Apostles and their Successors the still Fathers of it cannot hold this holy wind cannot enclose this holy fire they are broken and crackt crack only of the Spirit but are really broken from that body in which only the Spirit moves Take and divide a member from the body be it the principal that in which most spirit was the heart or the head and once divided the Spirit vanishes from it will not sit nor dwell in it just so is it it in Christs Body the Church If one of the chiefest members of it one erst while of the devoutest and most religious in it once grow so proud of his own wisdom or gifts so singular in his conceits as to separate himself from his fellows from that body whereof Christ is the head he goes away like a member from the natural body and leaves the Spirit behind him that retires from him for it is one Spirit and cannot be divided from the body though it work diversly in it If this being of one accord of one mind be the temper for the receipt of the Holy Spirit as here you see it is and in reason it can be no otherwise it being the Spirit of love and unity What spirit are they of Whose Religion is Faction whose chief pretended Piety is Schism whose business is to differ from all the World Nothing can be more evident than that men are now adays much at a loss for the Spirit however every one claim to it seeing there is no accord but discord not diversities only but contrarieties but contradictions amongst them that most pretend the Spirit Indeed were this they any less a They than the Apostles themselves and the whole number of the then Disciples or had there been but the least division among them either about the manner of staying or expecting Christs Promise or which is less about the place to stay in It may be these men might have had a shadow for their separations but Apostles they were and in one place they were too altogether agreed in all were all in unity were all in uniformity not their minds only but their bodies too together Men thought it nothing a while since to withdraw themselves from the Houses of God as if no matter at all for the place they could for all that be of the same faith but too woful experience has prov'd it now that with the one place the one faith is vanisht with the ceremony the substance gone too with the uniformity of Worship the unanimity of our minds and the uniformity of our faith too blown into the air How shall we do O blessed Spirit in so many crackt vessels to retain thee Needs must the Spirit expire out of that body which has so many breaches and divisions in it so many divided houses so many broken Churches so many rotten Congregations I know if it be only necessity divides us and drives us into several dens and caves as it did the Primitive Christians in the days of those fiery persecutions that the Holy Spirit will ransack all the cranies and search out all the privatest corners be they above ground or under it but it is because the mind of all those several places is but one and in that respect they are no more than so many several cells of the one Catholick Church but where choice and not necessity wilfulness and not force singularity and not purity of Truth or Conscience makes the division and draws Disciples into Chambers Parlors Barns or Mills Woods or Desarts go not says Christ out after them say they what they will of Christ or Spirit there believe it not St. Matth. xxix 26. Two in a field and yet one taken and the other left two at the mill and one taken and the other left ver 40. So at the most I fear great hazard that any if they be no better no more orderly gather'd when the Master comes Or were they yet perhaps in several places sitting as they are here that is quietly and in true peace and faith expecting the promise of their Lord something might be said to excuse their separations but not only actually to break the unity of the Spirit and the bond of Peace but to breath out nothing but war contention and dispute to be so far from sitting down and either suffering for Christ or humbly expecting his time of assistance and deliverance out of their perplexities and discomforts as to take the matter into their own hands and prevent the coming of the Spirit of Peace by rising and raising spirits of war and confusion they must give me leave to tell them they know not what spirit they are of a heady guiddy furious spirit zeal I bear them witness with St. Paul
Rom. x. 2. without knowledge and spirit without holiness for the Spirit of the Prophets is subject to the Prophets 1 Cor. xiv 32. much more to the God of the Prophets to his time and order And yet there is another disposition to be observed in those upon whom the good Spirit lights to make either instruments of glory to the Church or Piety to God 'T is sitting and expecting if you mark it till the day or days of Pentecost be fully come and accomplisht souls willing to keep a holy-day or holy-days to the Lord neither to be scar'd from the attendance of their Master and their Devotions nor to be shortned and interrupted in their pious course of faith and piety by the now so terrible scare-crows of set Feasts as Iewish legal and superstitious observances as the new zelots are so wise to term them because they understand not terms or times The spiritual man if they be what they boast discerns the things of God though hidden in darker mysteries knows better to distinguish Iudaism from Christianity Piety from Superstition and is not only content but studies to wait upon his Lord upon any day glad to get it too Passover or Pentecost makes use of them all and turns them fairly from their old Iudaism and consecrates them anew to his Masters service and this doing the very Spirit himself authorizes and abets whilst he thus seems to pick out the time for his own coming at the Iewish Pentecost so to sanctifie a new Christian Pentecost the Christian Whitsuntide to all Christian Generations by this solemn glory of his benefits to day to be remembred for ever Thus we have the disposition he vouchsafes to descend upon unanimous uniform peaceable orderly expecting souls Such as set apart and keep days to God with faith and patience and in obedience and order the contrary tempers are too rough lodgings for the Spirit of meekness order and peace be we so prepar'd and he will come II. Now see we how he comes the manner of the Holy Spirits coming Double it is to the ear and to the eye To the ear first and that 1. suddenly from Heaven secondly 3. like a sound thence 4. the sound of a rushing mighty wind that 5. filled all the house yet 6. the house only where they sate thus to the ear Then 2. to the eye in the appearance of tongues cloven tongues tongues of fire tongues sitting and lastly sitting upon each of them We take first what came first the sound and that first was sudden suddenly says the Text yet as sudden as it came go it shall not so not without a note or two Suddenly then it came to shew the freeness of Gods grace so far above desert that it is also above apprehension it out-runs that and is upon us ere we are aware so little probability have we to deserve it that we commonly have not time to do it and when we have yet so suddain does it fall that we may well see it comes not from our selves so dull a piece as earth and sin has made us To shew 2. the readiness of his goodness beyond expectation readier far to give than we to take comes commonly upon us sooner then we expect or wish prevents us with his goodness as the Psalmist observes to us Psal. xxi 3. and runs very swiftly Psal. cxlvii 15. flying upon the wings of the wind Psal. civ To shew us 3. the vanity of men who think it comes with observation It does not says Christ St. Luke xvii 20. 'T is not at our command The Prophets themselves could not Prophesie when they listed 't was cecidit Spiritus the Spirit fell upon them the common phrase in Scripture and then they prophesied till that fell and fall it did but at times what times it pleased the motions of the Prophet were but as other mens Indeed I remember Elisha willing to prophesie to Iehoshaphat the King of Iudah 2 King iii. 14 15. calls for a Minstrel and it came to pass that while the Minstrel play'd the hand of the Lord came upon him Not that either the Spirit was at the will and under the power of the Minstrel or the Prophet but to shew the disposition that the holy Spirit vouchsafes soonest and suddenest to come to a sweet and tunable soul dispos'd to accord to love and peace and unity And by the way you may take notice Musick and the Spirit are at no discord as the late spiritual men forsooth would have us to believe the Prophet you see thought it the only way and medium to raise his spirits into heavenly raptures to make himself capable of new Inspirations to call for an Instrument of Musick and as it were to perswade the heavenly Spirit down by some grave and sober Musick which may make us wonder how these great pretenders to the Spirt and gapers for it should be so furious enemies against the Church Musick so ever employ'd and approv'd both by God and his Prophets and Apostles for singing with melody says St. Paul too Ephes. v. 19. to fit and sweeten and raise our dull and rougher spirits to the service of Heaven and the entertainment of the heavenly and gentle motions of the Spirit in those holy performances But all this while this is but to dispose our selves the Spirit it self is at its own disposal for all this and when he comes comes on a sudden Even to awake 4. and rouse us up We are drowsie souls to Heaven-ward want some sudden change to startleus things that come leisurely will not do it It must be a sudden turn that will turn us out of our selves or from our follies or so much upward And sudden 5. it is again to shew the activity of the Spirit of God how wonderful he is among the Children of men that he cannot only turn the world upside down when ere he please but assoon as he pleases does but blow with his wind and the waters flow casts but a sudden glance of an eye at St. Peter and out run the waters out of his he that was but just now afraid of the voice of a silly girl fears not presently the lightnings and thunders of the greatest Tyrants Nox ut tetigerit mentem docet solumque tetigisse docuisse est Mam humanum subito ut illustrat immutat affectum abnegat hoc repente quod erat exhibet repente quod non erat S. Greg. He does but touch the mind and teaches it shines into it and changes it together forgets immediately what it was and is what it was not All the quickest ways of men must have time and leisure be it but to cast an eye but O qualis est artifex iste Spiritus But how wonderful an Artist is thy Spirit O Lord that knows not the least hinderance or delay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it comes so suddenly there is no appearance often of its coming not so much as a whiff or shadow before it to give us
warning of its approach for this reason among the rest least we should attribute any thing to our own preparations yea though they be such as God requires Sudden last of all to shew us our duties not to neglect the light and sudden motions of the Holy Spirit though we know not how or when or whence they rise so we know but whether they go and lead us if to good catch at them let them not go as they came but leap we into the water while it stirrs fan we our selves with this wind while it moves for how long it will stay or whether ever come again we know not take it in the present while we may omit no good motion no opportunity or occasion of any doing well suddenly it comes and suddenly it may be gone if we lay not hold upon it and make use of it Thus from the quickness and suddenness of this Spirits motion Gods grace and goodness his incomprehensible power and operation and our readiness to lay hold upon it are preached to us But from Heaven what next is preached to us but that thence it is all holy winds and breaths and spirits come from Heaven not of men no humane wit can teach what this Spirit does the spirit of man but the things of a man 1 Cor. ii 11. it knows no further the things of Heaven from the Spirit of Heaven de Caelo from the very Heaven of Heavens not any lower Heavens or any other spirits of Heaven but that which has no plural number is but one and is an Heaven it self not only a Spirit of Heaven but Heaven that is the Spirit the Heaven in whom all of us live and move and have our being as in our Heaven of Glory Yet again from Heaven that we may at any time know what wind blows in us if our affections intentions and endeavours are only totwards Heaven set upon Heaven and heavenly things if what moves us be only heavenly and not earthly interests then 't is the good Spirit that reigns and rules in us then 't is the Wind and Spirit and Fire and Tongue a wind out of Gods own treasury a Spirit out of Gods own bosom a fire from that Eternal Light a tongue from that Eternal Wisdom but if our actions come but so much as collaterally and glancing at other respects than God and Heaven 't is no Spirit no motion no work of his Spirit but some others this comes directly straight from Heaven 3. Now from Heaven what is it that comes here there came suddenly a sound from Heaven a sound yes a sound and 't is a good hearing the best news we ever heard since Christs departure a sound that is gone out into all Lands and into the end of the World Sonus coelorum the sound of the Heavens the very true Pythagorical harmony of the Spheres the sweetest sound was ever heard the sound of the Gospel of the Kingdom of Heaven and the knowledge of it We perhaps lookt when we heard of something coming down from Heaven for some glorious Host of Angels Cherubims or Seraphims some or other of them at least or for the new Hierusalem we read of Rev. xxi 2. coming from above down from God out of Heaven and we think much to be put off with a sound yet I must tell you this sound sounds better in our ears the sound of an Eternal Comforter that should abide with us for ever and bring us in due time to that new Hierusalem and those blessed Spirits in Heaven And with a fitter convoy he could not come than with a sound who was now to send and constitute such as should sound out the Gospel over all the World so many Apostles Evangelists Pastors and Teachers Nor yet of all sounds with any so correspondent to him could he come as that of the wind nothing more to express his Glory and Godhead that this Spirit he is that very he that cometh riding upon the wings of the wind a fit blast to stop the idle breath of those saucy enquirers of our age who dispute this blessed Spirit out of his Deity Need had he appear it seems 4. as a rushing mighty wind to rush down these enemies of his and overthrow them Indeed he came to day with so mighty and powerful a blast that we might see both his Power and Godhead as well as his Mercy and Goodness to us his goodness in coming like a wind his power in coming like a rushing mighty one The benefits we receive from the wind represent the benefits we receive from the Spirit and so 1. present his goodness The Wind first purges and clears the Air from noisom and infectious vapours the Spirit clenses and purifies our souls and bodies from the stinking and unwholsom steams of sins and lusts 2. The Wind sometimes gathers up clouds and rains and sometimes scatters them again The Holy Spirit one whiles gathers clouds into the countenance and brings showers into the eyes of the penitent sinner and other while it blows away all blackness from our faces and makes the soul look up and the Spirits smile and dance in our hearts and eyes 3. The Wind cheers and refreshes the Plants and Trees the blessed Spirit cheers the Plants of Grace within us and makes them fructifie and prosper puts life and spirit into the root verdure and freshness into the leaf fineness and subtilty into the rellish of the fruit of all holy actions and vertues 4. The Wind cools the heat and revives the fainting spirit the Holy Spirit does so too allays the inordinate heat of concupiscence within us cools the over-hotness and ardors of our Passions revives us and recovers us when we are almost choakt with the fumes and flames of our own corruption affections and lusts 5. The Wind again kindles the fire and blows the spark into a flame and the Holy Spirit it is that kindles all heavenly warmth and flames within us without his breath we are all but dead coles 6. The Wind scatters the chaff and skreens the dust out of the corn the Holy Spirit blows away all our chaff and dust all our dross and rubbish our vanities and follies and makes us fit corn for Gods own Garners 7. The Wind it is that drives home the Ship into the Haven and the Holy Spirit it is that drives our poor torn and tatter'd Vessels into the Haven where we would be as the Psalmist speaks drives us up and down over the troublesom Sea of this tempestuous World into the Port of everlasting bliss into the Haven of Heaven it self You see the goodness and graces of the Holy Spirit not unfitly expressed by the resemblance of the Wind. See we now his Power as well resembled by it by the rushing mighty wind The Wind is but a thin and airy puff so subtile that we cannot see it yet what a rattling does it make rattles the Ships of Tharsis together tears up Trees by the roots throws down
Houses and Buildings nay rends the Mountains and breaks in pieces the Rocks before it 1 Kings xix 11. But never did Wind so tear up Foundations by the roots never did so strong Buildings fall before that tumultuous vapour as this rushing mighty Wind that this day came down from Heaven hath cast down before it All the high things of the earth Wisdom and Learning and Might and Majesty have faln as easily as so many Paper Turrets at its breath all have given up themselves and thrown all prostrate at the Word of this Spirit so that the whole World stood wondring and amaz'd to see it self so turn'd about by the meer words of a few simple Fishermen without force or eloquence or craft to see it self so tamely submit its glory to the humility of Christ its greatness to his littleness its majesty to his baseness its wisdom to the foolishness of his Cross its ease pleasure to the pains and patience of it But manus excelsi fecit hoc 't is the hand of the most Highest that has done it such a wind could come from none but God such a Spirit can be none but his none but he could do it and it is marvellous in our eyes his power as marvellous as his mercy both of them above any created ones whatsoever Well may such a Wind as this now fill the house as it follows in the fifth Consideration And yet commonly the wind fills the open air and not the houses Common winds do so indeed but this peculiar Wind fills the house and every corner comes in even when the doors are shut or else opens and shuts them as it pleases a sign 't is more than air or airy spirit 't is he only that searches the hearts and reins that can glide so into these close rooms of ours and 't is our happiness it is so that he thus blows into the house of his own accord and power For give me a Ship says St. Chrysostom with all its tackling sails and anchors spread all in order too and let the wind lie still let there be no gale stirring and all its furniture and men are nothing no more is the soul with all its preparations without the blowing of the Spirit nay no more is all our eloquence all our arguments and perswasions the subtilty of our understanding the richness of our conceipt and notion the sweetness of the voice the rhetorick of words the strength of reason the whole tackling and furniture of the Orator or Preacher unless the Spirit come and fill the sail and stretch the canvas and so drive on the Vessel 'T is this implevit we must hold by 't is his filling our empty house our lank and lither sails that blows comfort to us And 't is the enhancing of the benefit which is the last considerable in this similitude of the wind that it fills the house only where they are sitting It is no ordinary or common favour that God vouchsafes in filling our houses with the Spirit he hath not dealt so with any other Nation with any other people than the Christian people It is the Church only and the souls of Christians in it that this mighty wind as rushing and mighty as it is does content and contain it self in All other houses and places stand empty cannot get this Tenant 'T is the property of this Wind and no other to blow where it lists in this house and no other within doors all within the Church none without at all or the sound of it only passes out to call others in that they may see and wonder at the things that are come to pass this day that Iews and Proselytes Cretes and Arabians Parthians and Medes and all Nations under Heaven may beaâ— witness of the wonder and if they come in in some sort partake of it too of the wind though not of the tongues of some graces of the Spirit though not of the other Only come in they must into the Church of Christ which is his body before their veins be filled with this Spirit before they feel any motion of it Of the Wind I say such a portion of the Spirit as may breath into them the breath of life but tongues of fire are for those only who were sitting there before fitting as Governors of the Church to whom that baptism of fire was promised who were bid to tarry and expect it and when so enabled to go abroad then and use their tongues and blow the flames of divine love and charity through the World I should now proceed to these miraculous tongues the second representment of the Holy Spirit And me thinks I am unwilling to leave them unspoken of to which we ow our speech But your ears are already filled with the wind yet I hope 't is the proper wind of the day and the sound of it shall not vanish as the wind as ordinary winds and sounds nor my words as the soft air So much the rather in that this Point of the wind comes more home to us than that other of the tongues Tongues were for them that believe not says the Apostle but the Wind the rushing mighty Wind from Heaven to cast down all the strong holds of Sin and Satan for them that believe even for us all The fiery tongues concern the Apostles as a miraculous enabling of them to the work of the Apostleship to the preaching and divulging the Gospel of Christ but the breath and blowing of the Spirit concerns all Christians whatsoever under every notion To that our proper tenure is from this Wind nay so much the more because it is the breath of the Spirit not the tongue that makes us Christian the wind like that in Ezekiel quickens our dead bones into the life of Christ and by it we live to our own Salvation by the tongues only to anothers So having gotten our share already in this Wind from Heaven we may the easier bear the deferring of the discourse of the tongues thence And truly if we can now get the Spirit to blow upon these dead elements and quicken them to us into the body and blood of Christ we shall quickly by the vertue of that blood of the Vine speak with new tongues the Spirit will give utterance and we shall sing the praises of the Lord. That should be indeed the whole business of our tongues to day to be as loud as the loudest wind in our Thanksgivings O ye winds of God bless ye the Lord say the three Children in the fire O ye Children of the Lord bless ye the Lord in the Wind say I in this mighty rushing Wind acknowledge his goodness admire his power confess his praise who thus blows the sparks of grace up in us who clenses our souls from all impure airs and vapours who scatters the clouds of sorrow shews us the fairest face of Heaven who cools and refreshes and revives and purges us and wafts us to our heavenly Countrey by this holy
wind who daily does wondrous things in us and for us and by us through the mighty rushings of it and fills and replenishes us with all the benefits and comforts of it whilst he passes by others without so much as a breathing on them Yet the business would be how to catch this wind and serve our uses of it Why in the Word and in the Sacraments and by Prayers we may have it and be filled with it Come then and fill your souls you have heard the Word already treasure it up for there are treasures for the winds and you shall feel it blow move and stir in you The blessed Sacrament is a second way to be filled with this Spirit 't is reacht out and proffer'd to us there we may there take it into our mouths as before into our ears and it will rush down all before it that stands against it down it will into our bowels and fill us with all heavenly fulness And then draw it in and breath it out we may by devout and holy Prayers only remember always the disposition of that soul this Spirit only will abide with peace and unity Thus dispos'd you must be to receive the Spirit thus dispos'd to receive the Sacrament and then the Spirit will discend upon our Sacrifice and the wind of Gods benediction upon our offering and we shall return hence with mighty rushings in us the rushing down of sin the raising up of grace mighty mighty things will be done in us by the power of this Spirit and this Wind and as it came from Heaven so thither will it back again and carry us upon its wings to keep a perpetal Feast an Eternal Whitsunday all in the white Robes of everlasting Glory Blow O blessed Wind upon us this day blow away our chaff and dross and dust out of our performances breath into thy holy mysteries the breath of a life-giving life rush down all our sins before thee purifie and clense and refresh and revive and comfort us by thy saving breath that this wind may bring us good all the good of Heaven and Earth fill both our ears and hearts here with sounds and songs of joy and hereafter with Hallelujahs for evermore THE FIFTH SERMON UPON Whitsunday ACTS ii 1 2 3 4. And when the day of Pentecost was fully come they were all with one accord in one place And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting And there appeared unto them cloven tongues like as of fire and it sate upon each of them And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance WHen the day of Pentecost here was fully come ver 1. they were all filled says the Text ver 4. and began to speak Now the day is fully come again we also are full of matter as Elihu told Iob Iob xxxii 18. and we must speak For 't is a day of Tongues a day to speak in and a day to speak of too to speak magnalia in it and of it of the great things of God and the great things of the day the wonderful works of God ver 11. which were this day wrought by the descent of the holy Spirit To this end the Spirit descended to this end the Tongues came to this end both appeared that we might learn to use our Tongues and Spirits to set forth his praise every one according as the Spirit gives him utterance according to the gift and place that God has given him We as the Apostles and Ministers of the Spirit you as Disciples to be taught by us you to ask with those hearers ver 37. Men and brethren what shall we do We as St. Peter ver 38. to tell you what to do We faithfully to preach the Word the remission of sins and the gifts of the holy Ghost ver 38. you gladly to receive it ver 41. We to begin the Anthem you to make the Chorus for the service of this days solemnity both of us to bear our parts to day in praises and thanksgivings for the benefits we receive from this days business We have the last year begun to speak of it out of this Text we begin again to speak of it hence this year shall do as the Spirit shall give us utterance To hold our peace to day were to sin against the Spirit who this day gave us all our tongues to speak And I hope nor we nor you will be silent of his glory no such evil shall befall us For a day of good tidings it is was so when it came first will be so now 't is come again and when ever it comes about was so to the Disciples will be so I hope to us to hear the voice of a Comforter to see his appearance or out hear of it The Text is the Story of it the Relation of the coming of the Comforter the descent of the Holy Ghost In it when time was we observed these four Particulars I. The disposition of them the Spirit comes upon II. The way and manner and order he comes after III. The Effect and Issue that comes upon it And IV. The Time when it came to pass I. The disposition of those the Spirit comes upon is such as makes men to be of one accord that brings them all to one place upon such days as Pentecost on the solemn feasts makes them then and there sit quietly and orderly expecting Christ a unanimous Church-like orderly devout and religious disposition Upon such and such only is it that the holy Spirit comes II. The way manner and order of his coming is as a mighty wind and like as fire Suddenly he came came as a sound as a sound from heaven as a sound of a rushing mighty wind and such a one too as filled all the house Oâ—me 2. as fire as tongues of fire as cloven tongues of fire such fire yet as sace upon them and did no hurt heavenly and coelestial fire Thus he came to day III. The Effect and Issue is filling the filling of all that then were present with ghost and spirit Holy-Ghost and spirit then with words and tongues and speech even according to the measure or pleasure of the Spirit This the issue of the holy Spirits coming fulness and spirit and ability and utterance new hearts and new spirits new languages and sobriety to use them IV. The time the Time of Pentecost when it was fully come when all was ready persons and place and time fully disposed and fit then comes the holy Spirit then came all these things to pass I put this last though it stands first that I might close up all at least in good time and order There wants nothing now O blessed Spirit to go on and finish but that thou shouldst come and order all our thoughts and spirits that we may humbly receive the sound of thy holy
Word that I thy servant may have utterance this thy people give thee audience all of us obedience and all our hearts and tongues be so thorowly heated with thy holy fire that they may be filled with thy praise and honour all the day long That we may do so here are tongues given in the Text ver 3. Cloven tongues as it were of fire there we left there we begin again at the second Way and Manner of the holy Spirits coming down to day And there appeared unto them cloven tongues like as of fire and it sate upon each of them Where 1. of the Order 2. Of the Appearance 3. Of the Manner it self And lastly of the Continuance of it For the Order 't is the second way of the Spirits coming here first in the wind then in the fire The holy fire within us is not kindled but with a mighty wind The divine spark or soul cannot be blown up into a fire till some mighty wind has shaken all our powers blown off the dust and ashes those earthly worldly affections that choak'd and cover'd it till it has rais'd a tumult in all the corners of us dispers'd the vanities and irregularities of all our motions and scatter'd every thing that hinder'd it from the obedience to the Spirit then and not till then the fire bursts forth and as the Psalmist we speak with our tongues For the Order 2. is the same between the sound and the tongues The Sound first the tongues second We are first to hear before we speak so the Spirits order tells us here Not turn Teachers at the first dash not presume to teach others before we are thorowly taught our selves that 's none of the Spirits way of teaching how spiritual soever they think themselves that do so that speak what they have neither seen nor heard their own fancies and imaginations the divisings of their own hearts such as the Christian world never heard before whereof there is not so much as the sound or any thing sounding like it in all the Writings of the Church The sound too 3. before the fire The Spirit manifests it self by degrees first more obscurely to the ear then more evidently to the eye I have heard of thee by the hearing of the ear says Iob Chap. xlii 5. that was a favour but now mine eye seeth thee that 's a greater The Spirit comes by degrees Gods favours rise upon us in order There comes first a great and strong wind that rends the mountains and breaks in pieces the rocks before him that throws down our mountainous thought and projects breaks them all in pieces crosses our designs thwarts them with some great affliction or some strange thing or other breaks our very hearts our stony hearts then follows an earthquake in all our faculties we begin to shake and tremble with the fear of the Almighty then comes the fire and burns up all the chaff scorches our very bones and warms us even at the heart whereupon presently there issues out a still small voice out of our lips the tongues follow upon the fire or are even with it This was signified to us thus by Gods appearing to Elijah 1 Kings xix 11 12. and the same order the holy Spirit of God uses here to the Apostles the same method still he keeps with us For he thrusts not in upon us unprepared he makes himself a way into us gives us not so clear an evidence as seeing him at the first not till the sound has well awaken'd us and the wind well brush'd and cleans'd our houses for him Yet then appear he does For we now presently hear of his appearance There appeared tongues The manifestation of the Spirit says St. Paul is given to every man to profit withal 1 Cor. xii 7. Not the Spirit only but the manifestation too No Spirit without some manifestation If the Spirit be an extraordinary Spirit the manifestation will be so too If it be but ordinary the manifestation will be no more 1. If God sends any with an extraordinary commission to preach or teach he enables them with an extraordinary Spirit appears with them after some extraordinary fashion tongues or miracles or some high heavenly fires come with them They but blaspheme the Spirit and usurp upon the Office who take it upon them without such a warrant they run without sending says God Ier. xxiii 21. their tongues are but their own and however those perverse fellows in the Psalm infer they are they that ought to speak who is Lord over them Psal. xii 4. they ought not to speak there is a Lord over them what ere they think that will one day call them to accompt and make them know it their fire they bring is but Nadabs and Abihu's their zeal without knowledge they have no tongue but what their mother taught them the holy Spirit has taught them none made no appearance to them either by fire or by tongues they are filled with some other Spirit the Spirit of Pride of Division or Rebellion or somewhat worse where the Spirit sends with an extraordinary commission it will appear by some gift extraordinary and miraculous somewhat will appear But 2. if our mission be but ordinary the ordinary way that the Spirit has now left in the power and authority of the Church will be sufficient yet that must appear too our authority appear thence our tongues serve to it too to the edifying of the Church 1 Cor. xiv 12. to the building of it up not to the pulling of it down Every gift of the holy Spirit is to have its manifestation tongues and interpretation and prayer and Prophesie and all the rest yet all in order Every one to employ not hide his talent he who has a ministery to waite on that he that is to exhort to attend to that he that is to teach to busie himself in that though all according to proportion Rom. xii 6 7 8. all to appear to the glory of God Yea even those saving graces of the Spirit are not always to be kept within they are to appear in tongues or fire so shine that others may glorifie so speak and act that others seeing our good conversation may be affected with it and perswaded to grace and vertue by it The Spirit is not given to be hid under a bushel the wind cannot the fire will not the tongue is not usual to be kept in so They all appear'd here after their way the wind after its way the tongues and fire after theirs in this verse to the fight the most certain of the senses that we might not be deceived by pretended Spirits might have somewhat manifest to judge by to tell us that the graces of the Spirit whether those for edification of others or sanctification of our selves are for manifestation to appear to others as well as to our selves we receive them to that purpose to profit others and to approve our selves These may serve for reasons why
the Spirit appears but why the Spirit appears now now first and not before now first visibly to the world is worth enquiry And 't is to shew the preheminence of the Gospel above the Law That stood only in meats and drinks and divers washings and carnal ordinances says the Apostle Heb. ix 10. was but the Law of a carnal Commandment Heb. vii 16. The Gospel is a Law of spirit and life the Law of Moses a dead a killing Letter but the Gospel of Christ a quickning Spirit 2 Cor. iii. 6. the Law a course of shadows the Gospel only the true light It will appear so by the next Particular we are to handle the manner of his appearing In tongues in cloven tongues in tongues as it were of fire I shall invert the order for the fire it is that gives light unto the tongues to make them for to appear of the fire then first to shew them the better For the Spirit to appear as wind or breath is nothing strange It carries them in its name Spiritus à spirando every one can tell you But that this breath should not only blow up a fire but be it self also blown into it the Spirit here appear as fire that 's somewhat hard at first perhaps to understand Yet you shall see many good reasons for it Four great ones I shall give you which comprehend more under them 1. To shew the Analogy and correspondence of Gods dealings and dispensations how they agree both with themselves and with one another 2. To insinuate to us the nature and condition of the holy Spirit 3. To signifie the several gifts and graces of it 4. To declare its operations also and effects 1. The Holy Ghost here appear'd like fire that we might see it is the same God that gave both Law and Gospel the same Spirit in both Testaments The Law was promulgated by fire Exod. xix 18. the Lord descended on Mount Sinai then in fire The Gospel also here is first divulged by tongues as it were of fire in Mount Sion The difference only is that there were here no lightnings thunders clouds or smoke as there were there nothing terrible nothing dark or gloomy here all light and peace and glory 2. Under the Old Testament the Prophets oft were Commissionated by fire to their Offices the Angel takes a live coal from off the Altar and lays it upon Isaiah's mouth Isa. vi 7. Elijah the Prophet stood up as fire Ecclus. xlviii 1. Ezekiels first Vision was of appearances of fire Ezek. i. 4 13. The Commissions therefore of the Apostles were drawn here also as it were with pens of fire that they might the more lively answer and the better express the Spirit of the Prophets 3. That the nature of the Law they were to preach might be exprest too It was the Law of love and the holy fire of Charity was it they were sent to kindle in the World 4. It was to teach them what they were to expect in the World themselves fire and faggot affliction and tribulation the lot and portion both of them and of their followers ever since 5. It was to teach them what they were to be burning and shining lights to lead others into heaven Lastly That so all righteousness Law and Prophets might be fulfilled the types of the one and the promises of the other from the first of them to the last to St. Iohn Baptists that they should be baptized with the Holy Ghost and with fire that the fire that Christ came to send into the earth and was then already kindled might now burn out into the World And all this to shew the Almighty Wisdom who thus agreeably orders all his doings from the first unto the last that we might with the greater confidence embrace the Doctrine of the Gospel which so evenly consented with the Law and was added only to bring it to perfection to raise up the fire of devotion and charity to the height 2. But not only to manifest the wisdom of the Father and perform the promise of the Son but secondly to intimate the nature of the holy Spirit Fire is the purest Element The holy Spirit is pure and incorruptible thine incorruptible Spirit says the Wise man Wisd. xii 1. No evill can dwell with it It will not mingle with humane interests By this you may know it from all other Spirits They intermix with private humours and self-respects and great ones fancies The holy Spirit is a fire and will not mix it must dwell alone has not a tongue now for this and then for that to please men and ease it self but is always pure and incorrupt Fire 2. is the subtilest Element it pierces into every part And whither can I go then from thy Spirit says holy David Psal. cxxxix 6. If I climb up into heaven thou art there If I go down to hell thou art there also If I take the wings of the morning and remain in the uttermost parts of the Sea even there also will it find me out Darkness cannot cover me thick darkness cannot hide me night it self cannot conceal me from thee O thou divine Spirit O keep me therefore that I may do nothing that may make me ashamed and hide my self seeing thy eyes will quickly pierce into me 3. Fire is an active nature always stirring always moving Nothing can be found better to express the nature of the holy Spirit It mov'd from the beginning actuated the first matter into all the shapes we see breath'd an active principle into them all renew'd again the face of the Earth when the waters had defaced it blows and the waters flow blows again and dries them up guides the Patriarchs inspires the Prophets rests upon the Governours of the People from Moses to the seventy Elders gives spirit and courage to the Martyrs Non permanebit spiritus meus in vagina says God Gen. vi My Spirit will not endure to be always as in a rusty sheath it will be lightning the understanding it will be warming the affections it will be stirring of the passions it will be working in the heart it will be acting in the hand it will be moving in the feet it will be quickning all the powers to the service of the Almighty nothing so busie as this holy fire nothing so active as this Spirit Though the nature and essence of it cannot be full exprest it is thus very powerfully resembled 3. The gifts of it more easily by this fire Seven there are numbred of them out of Isa. xi 2. The Spirit of wisdom and understanding the Spirit of counsel and ghostly strength the Spirit of knowledge and true godliness and the Spirit of holy fear all very naturally represented to us by so many properties I shall observe to you of the fire Fire it ascends it penetrates it tries it hardens it enlightens it warms it melts You have all these again in the seven gifts of the Spirit For 1. the holy Spirit elevates
to digest as well as tast there in the mouth is a kind of first digestion made Ruminate we then and meditate upon Christ when we have tasted him Let it be our business to spend much of our time and days henceforth in meditation of him that 's the way indeed to be filled with his Spirit while we thus digest him and chew upon him in our spirits Nor is 3. fire improper any way to bring to that holy Table The fire of charity is to kindle our devotion there to warm our affections and desires to it There 4. our tongues are to be warm'd into praises that they may run a nimble descant upon his benefits and move apace to the glory of his Name Thus are our tongues to be imployed and thus is the fire to be kindled in us that we may speak with our tongues This is the way to be filled with the Holy Spirit this blessed Sacrament the means to it Come thou therefore O blessed Spirit into our hearts and tongues lighten our understanding with thy heavenly light warm our affections with thy holy fire purge away all our dross burn up all our chaff renew our spirits separate our sins and evils from us unite us in thy love subdue us to thy self teach our hearts to think our tongues to speak our hands to act our feet to move only to thy will settle thy self in us hence forward and dwell with us so teach us with all our tongues and powers to praise thee here upon earth that we may one day praise thee with them in Heaven for evermore A SERMON UPON Trinity Sunday REV. IV. 8. And they rest not day and night saying Holy Holy Holy Lord God Almighty which was and is and is to come I Need not stretch the Text to reach the Time The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Holy Holy in it is plain enough to teach the Trinity An Anthem sung here by the Angels and Saints in heaven done so here also by four of the chief Apostles and the Bishops of Iudea signified by the four beasts and twenty four Elders taken up after generally by the Saints on earth commended to us by the Church to day as our Epistle sent from heaven with a pattern in it for our Hymns and Praises to the blessed Trinity Lord God Almighty For 't is a part I must tell you of one of St. Iohn's Visions presenting to us what is done in heaven what Good would have done on earth and what should there be done ere long throughout it beginning at Hierusalem Glory and honour and thanks should be given unto God for the wonders he was doing for his servants for the deliverance he was working for his Church for the judgments he was bringing on their enemies as glory had been of old given him by his Saints and Prophets was now given him by his Apostles and Bishops so it should be given still by the whole Christian Church for ever as he himself was and is and is to come so was his praise and is and is to come we therefore all to learn to bear our parts in that heavenly Anthem against the time we come thither to bear them company Example you see we have here set before us to do it by and a form to do it in better we cannot wish the four Beasts or Cherubims Angels Saints and the Apostles there 's our Pattern for they rest not day and night saying it and Holy Holy Holy Lord God of Hosts which was and is and is to come there 's the form we best do it in In each Part we shall observe a kind of Trinity or three Parts in each In the Pattern 1. the Persons 2. their earnestness and 3. their continuance 1. The persons praising God and saying it They the four beasts or living creatures as the words tell us just before 2. Their earnestness in it They rest not saying they cannot rest for saying it cannot rest without the saying it unless they say it say it over and over Holy Holy Holy cannot rest but doing it that 's their rest they take their praising God ◠Their continuance at it day and night it is and without rest and pause is it they are continually doing it saying and doing all to his honour and glory In the Form of Praise we have a sort of Trinity too three things observable 1. The glory or honour given Holy Holy Holy 2. The Persons to whom it is Lord God Almighty Father Son and Holy Ghost yet all three in one one single Lord one only God one alone Almighty and no more so there 's the Vnity in Trinity into the bargain And 3. here are the benefits intimated we praise him for He was our Creator He is our Redeemer He will be our Glorifier So you see Trinities enough in the Text to make it Trinity Sunday in it to fill all the Trinity Sundays after it The sum is that we are all to bear our parts in this holy Doxology to give glory and honour and power to the blessed Trinity with the four beasts and four and twenty Elders from time to time for evermore and that which may here serve well to perswade us to it is the Company and with them we will begin And they c. But who are they The beginning of the verse tells us the four beasts or as it may more genuinely and handsomly be translated the four living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what or who are they That 's the question and a hard one too it seems by the variety of opinions probably to be answered rather by conjecture than resolution We shall take the likeliest of them and pass the rest 1. Some by the four living Creatures this they would have the four Cardinal vertues understood by the Lion fortitude by the Calf or Oxe justice by the Eagle temperance and by the Man prudence And then the sense will be that God is most signally prais'd and glorified by a vertuous life no way like that to praise him To do righteousness to walk wisely to live soberly to stand stoutly to God and goodness that 's the true way to give glory to the whole Trinity 2. Others by the four living Creatures apprehend the four chief faculties of our souls to be insinuated with which we are to praise him The irascible intimated by the Lion the concupiscible by the Oxe the rational by the face of man and the Spirit by the Eagle And here the Lesson is that we are to do it to praise God with all our powers set our affections and desires upon it be moved and angry at every thing that comes in to hinder it search all the means our reason can find out to perfect praise and raise up our Spirits upon Eagles wings to perform it to the highest pitch 3. Some by these four conceive the whole world consisting of the four Elements represented to us as praising God The fire by the Lion whose nature is hot
our pleasures and vagaries our mirths and vanities our successes and prosperities to steal away the time we are to spend in giving God thanks and glory for them Nor 2. to permit our selves so much time to the reflection upon our griefs and troubles as to omit the praising God that they are no worse and that he thus fatherly chastises us to our bettering and amendment does all to us for the best Yet not to cease praising him day and night seems still to have some difficulty to understand it The Angels perhaps that neither eat nor drink nor sleep nor labour they may do it but how shall poor man compass it Why first Imprint in thy soul a fixt and solid resolution to direct all thy words and actions to his glory Renew it 2. every day thou risest and every night thou liest down Renounce 3 all by-ends and purposes that shall at any time creep in upon thee to take the praise and honour to thy self Design 4. thy actions as often as thou canst particularly to Gods service with some short offering them up to Gods will and pleasure either to cross or prosper them and when they be done say Gods Name be praised for them And lastly omit not the times of Prayer and Praise either in publick or in private but use thy best diligence to observe them to be constant and attentive at them Thus with the Spouse in the Canticles when we sleep our hearts awake and whether we eat or drink or walk or talk or whatsoever we do we do all to the glory of God and may be said to praise him day and night and not cease saying Holy Holy Holy Lord God Almighty which was and is and is to come And so I come to the second General The form here set us to praise him in In which first we have to consider the glory it self that is expresly given him Holy Holy Holy To speak right indeed the whole sentence is nothing else yet this evidently referring to that of Isai. vi 3. where the Seraphims use this first part in their Hymn of praise I conceive this the chief and most remarkable part of of it which may therefore bear the name before the rest Now this saying Holy Holy Holy is attributing all purity perfection and glory to God as to the subject of it himself and the original of it to others thereby acknowledging him only to be worship'd and ador'd So that saying thus we say all good of him and all good from him to our selves Thrice 't is repeated which according to the Hebrew custom is so done to imprint it the deeper in our thoughts and may serve us as a threefold cord which is not easily broken to draw us to it But another reason the Fathers give And it is 1. they say to teach us the knowledge of the holy and blessed Trinity Indeed why else thrice and no less or more Why follows Lord God Almighty three more words why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three yet again and yet but three who was who is who is to come Why do the Seraphims in Isaiah say no more yet say so too Why have we in the following verses Glory and Honour and Thanks ver 9. and Glory and Honour and Power so punctually thrice and thrice only offered to them How came it to be so universally celebrated throughout the World and put into all the Catholik Liturgies every where words fall not from Angels and Angelical Spirits by chance or casually The holy Penmen write not words hap hazard Nor is it easie to conceive so hard a doctrine so uneasie to reason should be so generally and humbly entertain'd but by some powerful working of Gods Spirit This may be enough to satisfie us that the blessed Trinity is more then obscurely pointed out to us here And 2. to be sure the Fountain of all Holiness is here pointed to us that we may learn to whom to go for grace that we may see we our selves are but unholy things that nothing is in it self pure or holy none but God And 3. it points us out what we should be Be ye holy as I am holy says God No way otherwise to come near him no way else to come so near him as to give him thanks for out of polluted lips he will not take them For in the second place the Lord God Almighty it is we are to give this glory to The three Persons here me thinks are evident however God the Father the Lord the Son and the Almighty Spirit that made all things that does but blow and the waters flow that does but breath and man lives that with the least blast does what he will Yet these three it seems are still but one one Lord and one God and one Spirit Ephes. iv 4 5 6. all singulars here nounes verbs articles and participles all in the singular number here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might see though a Trinity there be to be believed yet 't is in unity though three Personalities but one Nature though three Persons but one God All the scruple here can but arise from the setting Lord the Son before God the Father but that 's quickly answered when they tell you there is none here afore or after other none greater and lesser than another and therefore no matter at all for the order here where all is one and one is all Lord God Almighty Yet now to encourage us the better to our Praises and Thanksgivings see we in the last place the benefits they here praise him for and they are intimated to us in the close of all Who was and is and is to come In the first we understand the benefit of our creation God it was that created us In the second we read the benefit of our Redemption the Lord it is that redeems us daily pardons and delivers us In the third we have the benefit of our Glorification still to come the Holy Spirit here sealing us and hereafter enstating us in glory In them all together we may in brief see as in a Prospect that all the benefits we have received heretofore he was the Author of them that all the mercies we enjoy he is the Fountain of them that all the joys or good we hope for he is the donour of them he was he is he must be the bestower of them all without him nothing he was and is and will be to us all in all And now sure though I have not the time to specifie all the mercies we enjoy from this blessed Lord God Almighty and indeed had I all time I could not and all tongues Si mihi sint linguae centum sint oraque centum I could not yet we cannot but in gross at least take up a Song of Praise for altogether say somewhat towards it Holy Holy Holy Lord God Almighty holy in our Creation Holy in our Redemption holy in our Sanctification Holy in Heaven holy in Earth holy under the Earth
too Holy in glorifying of his Angels holy in justifying his Saints holy in punishing the Devils Holy in his Glory and holy in his Mercy and holy in his Justice holy in his Seraphims and holy in his Cherubims and holy in his Thrones holy in his Power and holy in his Wisdom and holy in his Providence Holy in his Ways and holy in his Laws and Holy in his Promises holy in the Womb and holy in Manger and holy on the Cross holy in his Miracles and holy in his Doctrines and holy in his Examples holy in his Saints and holy in his Sacraments and holy in his Temples holy in Himself holy in his Son holy in his Spirit Holy Father holy Son and Holy Spirit Therefore with Angels and Archangels and with all the company of Heaven and all the Saints in Heaven and Earth we laud and magnifie thy glorious Name evermore praising thee and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of the Majesty of thy Glory Glory be to thee O Lord most High Lord God Almighty which was and is and is to come Glory and Honour and Thanks be unto Thee for ever and ever Amen Amen Amen THE FIRST SERMON UPON THE Calling of St. Peter St. LUKE v. 8. Depart from me for I am a sinful man O Lord. A Strange Speech for him that speaks to him 't is spoken from St. Peter to his Saviour One would think it were one of the Gadarens who thus intreated him to depart the Coasts Strange indeed to desire him to depart without whom we cannot be stranger to give such a reason for it a reason that should rather induce us to intreat him to tarry than to go for being sinful men we have most need of him to stay with us but strangest of all it is for St. Peter to desire it and upon his knees to beseech it To desire Christ to go away from us to go from us because we have need of his being with us and for such a one as St. Peter and that so earnestly to inintreat it is a business we well skill not at the first dash Yet if we consider what St. Peter was when he so cried out or what made him to do it or how unfit he being a sinful son of man thought himself for the company of the Son of God we shall cease to wonder and know it is the sinners case for ever so to do to be astonished at miracles not to bear suddenly the presence of our Lord and when we first apprehend it to cry out to him with St. Peter here to withdraw from us for a while for that we are not able to endure the brightness and terrour of his Splendour and Majesty It was a miraculous and stupendious draught of Fish after they had given up all hopes of the least suddenly came to Net which thus amazed St. Peter and his Fellows They had drudged and toyl'd all night and not a Fish appeared but when Christ came to them then came whole showles and thrust so fast into the Net that they brake it to get in as if the mute and unreasonable creatures themselves had such a mind to see him by whose Word they were created that they valued not their lives so they might see or serve his pleasure And yet St. Peter makes as much means that he might see him no longer whom if he had not seen and seen again notwithstanding his desires to the contrary it had been better he had never seen nor been at all But such is our mortal condition that we can neither bear our unhappiness nor our happiness unreasonable Creatures go beyond us in the entertainment of them both according to their kinds though it may be here St. Peters humility speaks as loud as his unworthiness or inability to endure the presence of his Lord. St. Peter we must needs say was not thorowly call'd as yet to be a Disciple this humble acknowledgment of his own unworthiness to be so was a good beginning Here it is we begin our Christianity which though it seems to be a kind of refusal of our Master is but a trick to get into his service who himself is humble and lowly and receives none so soon as they that are such none at all but such whom by the posture of their knees and the tenours of hearty and humble words you may discern for such And to sum up the whole meaning of the words to a brief Head they are no other nor no more than St. Peters profession of his own humble condition that he is not worthy that his God and his Redeemer should come so near him and therefore in an Extasie as it were at the sight of so glorious a Guest desires him to forbear to oppress his unworthy servant with an honour he was not yet able to bear Yet we cannot but confess the words may have a harder sense upon them as the voice of a stupid apprehension or an insensibleness of such heavenly favours as our Saviours company brings with it We shall have time to hint at that anon It shall suffice now at first to trouble you only with two evident and general parts Christs absence desired And The Reason alledged for it I. Christ desired to be gone Depart from me And II. Why he is so For I am a sinful man O Lord. The Desire seems to be the voice of a threefold person and such is St. Peters now 1. Of a man 2. Of a sinful man and yet 3. Of an humble man Me that me here confessing my self a sinful man The Reasons equal the variety of the desires or Desirers Three they are too 1. For I am a man 2. For I am a sinful man 3. For thou O Lord thou art God and I a man 'T is a Text to teach us what we are to whom we speak and how to speak to him And if you go hence home without learning this you may say perhaps you have heard a Sermon but you have learnt nothing by it It shall be your faults if you do not And unless we cry in a sense contrary to St. Peters meaning Depart from us O Lord out of a kind of contempt and weariness of his Word and not out of the conscience of our own unworthiness of so great a blessing then though our words be somewhat indiscreet though we sometimes speak words not fitting for our Saviour to hear though they seem to shew a kind of refusal of him yet being no other than the meer expression of the apprehension of his glorious presence and our own unworthiness Christ will comfort us and call out to us presently as he doth to St. Peter ver 10. not to fear we shall not lose by his Word or Presence nor by our so sensible apprehension of his glory though we be but a generation of sinful men That our desires first may be set right though peradventure not always speak so the desires being the hinge upon
which good and evil move on their courses I begin to examine St. Peters desire under a threefold consideration Of a man of a sinful of an humble man For all these St. Peter at this time was capable of and in which of these he speaks most feelingly will be perhaps anon the quere and how far they may pertain to us be used or not used by us will be the business we are to speak of If we take all we are sure to be right Then first of the desire as it is that of man or humane nature considered simply in its own imperfection unable to bear the presence of a supernatural honour Nature sometimes desires God to depart from it It loves not to be forced out of its course to be screw'd up beyond it self Miracles are burthens to Nature and however it be ready to serve the will of the Supreme Mover yet when it is diverted from its own way and strain'd to a service or quickness with which its innate slowness is unacquainted it does even by its hasting back to its old wont in a manner desire to be freed from the present command of its great Controuler 'T is so with man who being of a corruptible make cannot endure the presence of an incorruptible Essence Angels and Spirits bring affrightment to it when they come we are terrified at the presence of an Angel though he bring us nothing but tidings of the greatest joy Nay if we do but think we see a Spirit as the Disciples did when it was was no other than their beloved Master we are wholly frighted and amazed There is so great a distance between our corrupt Mortality and their immortal conditions that we desire not to see them Yea the body it self is so little delighted with the presence of its own best companion the incorruptible soul though it enjoy all its beauty and vigour by it that by continual reluctances against it and perpetually throwing off the commands of it and so daily withdrawing its imaginations from the thoughts of or converse with that nobler part it seems to wish it gone rather than to be bound to that observance which the presence of that divine parcel requires at our hands And if it fare no better with these natures of Angels and our own Spirits which are nearer mortality and imperfection and have more affinity to us and full natural engagements upon us because their excellencies breed either a kind of envy or terrour to us that we in a manner say to those that we cannot sunder from us our very souls go away trouble us not with these spiritual businesses how is it otherwise likely than that we should be ready to avoid the presence of that eternal Purity in whose sight our best purities cannot stand at all We love not to see our own imperfections that makes us unwilling to endure the presence of any thing that shews us them Now the divine excellencies above all the rest being that which by its exactness discovers the most insensible blemishes we labour with you cannot wonder that a creature so much in love with it self should desire the removal of that whose neerness of much debases it Nor is this all there is terrour besides at the approach of the Almighty When God drew near to his People upon the Mount and the People saw the thundrings and lightnings and the noise of the Trumpet and the mountain smoaking conceiving him to be at hand whose voice is terrible as the thunder at whose presence the mountains smoke they removed and stood afar off Exod. xx 18. And ver 19. they said unto Moses speak thou with us and we will hear but let not God speak with us lest we die Thus at least entreating God to withdraw somewhat farther from them even lest they should die for fear if he should come nearer them We cannot always say such desires are orderly and good yet such there are we may say in the best created nature Indeed we commonly desire what is worst for us as if we knew not our own good or did not study it Certainly Gods company can do us no harm In his presence is life says the Psalmist yet say we we die if we see him In him we live and move and have our being says the Apostle Acts xvii 28. yet say we if He come to nigh us or depart not from us we shall be no more Thus our thoughts and desires run counter to him Nay there is a Generation that the Prophet complains of that say plainly unto the Lord depart from us Isa. xxx 11. We will have none of thy Laws we desire not thy Precepts thy Word is a burthen to us thy solemn Worship we cannot away with we are weary of thy Sacraments we are sick of thy Truth thy Priests are a trouble to us thy Holy Days take too much time from us thy Holy Service and thy Holy Things they are too chargeable for us take them away and depart from us we will have none of them any longer This is more than the voice of Natures imperfection 't is the voice of sin and rebellion added to it but take we heed lest while we thus thrust God from us he go indeed and come no more go away and leave us in perpetual sin darkness and discomfort It may please God peradventure to construe what we have done hitherto as the rash hasty words only of affrighted or disturbed Nature not knowing which way to turn it self upon a sudden being amazed at the things that we know not how are come to pass in these days but if we shall persist to desire him to depart which of all sins has most unthankfulness and impiety I may add Atheism also in it he will go and he will not return then shall we seek him early but we shall not find him We shall seek him sighing and weeping and mourning as we go but we shall not find him we shall eat of the fruit of our own way and be filled with our own devices but we shall see him no more for ever then shall we beg for what we have rejected but he will not hear us he is departed from us and will not come again Thus it was not St. Peters desire He was not tired with Christs company nor glutted with it as the Israelites with their despised Manna only Christ by shewing a Miracle had so amazed his wits that he knew not how on a sudden to recollect his Spirits to entertain so great and holy a Guest does therefore not well considering what to say desire him to divert a little some whither else where he might be more honourably entertain'd or to stand off a while and give him breath that he might recover his Spirits and be able more worthily to entertain him But there was somewhat else which made St. Peter so express himself He was not only sensible of his mortal lot but of his sinful condition tion too Thus we are 2. to
and all for nothing All the men whose hands are mighty have found nothing Psal. lxxvi 5. great men may fail as well as others Nay more Peter here and his Partners were good and honest men yet success does not always answer such mens Labours neither here they fish and after Christs Resurrection again St. Iohn xxi 3 6. They fish all night but catch nothing till Christ came to them there 's good men labouring and catching nothing And many they were together they joyn hands and heads and all their implements yet 't is all to no purpose Though hand joyn in hand the wicked shall not be unpunish'd Psal. xi 21. And though hand joyn in hand to bring matters to pass the issue and event comes from above A multitude is nothing against the Lord of Hosts no nor without him There 's many joyn'd together and effecting nothing And then again there 's Solomon a wise man the wisest of the earth after all his search and labour coming back with nothing but Vanity of vanity all is vanity and vexation of spirit He found it not scientifically only but experimentally not only by happy knowledge but unhappy experience also too sad a truth And all this to inform us in this one truth that there is neither skill nor labour nor strength nor policy nor time nor opportunity of any prevalence not only against the Lord but without him too We must not after all these men think much nor must you that men of our Order should toil and labour day and night and catch nothing The Text says We 't is a common misery that 's some comfort that 't is not a personal lot but a common condition to others with us And in this We there 's a better We than we our selves St. Peter and his Fellows must be reckon'd 'T is St. Peters the greatest Fishers fortune to be sometimes disappointed of the end of his labours It may be so much the rather his and such as he Christs skilfullest greatest fishers such as with him here fish in the deep even because they do so whilst a company of petty Fishermen that stand by the shore and fish in the shallows catch fish enough Will you know the reason St. Peter and his followers lay deep in the depth of heaven and catch few fish because the fish are of the world and therefore savour not heavenly baits care not to leap so high they are for watry fading transitory pleasures But others that fish upon the shore that stir not from the earth that stand up and preach nothing but earthly interests and respects who fish with flies vanities and follies or earth-worms earthly Arguments or cast into the Shallows of vain fancies and inventions who make Religions of their own every day new These catch fish enow because perhaps the silly fish the frie at least are most delighted with such baits We might have thought it had been these mens faults that having fish'd all night they took nothing but that they were fishermen by their Trade expert in the Art such as were brought up to it and liv'd by it There 's therefore something more in it than so The great Governour of Sea and Land would not suffer those Inhabitants of the water to come at that time as at others into the Net 'T is Gods disposing hand that thus deceives the Net of its expected prey and we must be content Noah was a good man and Lot was a good man and great men both yet Noah preaches repentance to the Old World and Lot afterward to the men of Sodom without any success the one preacht one hundred and twenty years the other all the time he staid in Sodom yet not one soul gain'd by all their labour Many wise men and Prophets have had as sorrowful success Miserable is the case the while that the devil thus out-fishes us Yet so it is take we what pains we can though we were more thoroughly read in St. Pauls practice than we are in fastings often in watchings oft in hunger and thirst in fears and anxities in cares and painfulness watch we our times never so punctually and fish we never so studiously in the night when the passions are at rest and the deep silence of the night upon them no noise or distractions as we would think to hinder the distinct hearing of the Word of Christ use we never so much Art and Policy so much Rhetorick and Argument to perswade so that one would think we could not possibly but take yet even thus our hopes may be deluded because nothing comes to Gods Net but what he brings We may then first comfort our selves if we have done our utmost if we have discharg'd our duty that however this unhappiness betide us yet we are not alone nor is it our fault though our misfortune Paul may plant and Apollos water yet both be in the same lot with us if God give not the encrease Nay God himself seems to be in the same case whilst he complains All the day long have I stretched out my hand to a disobedient and gain-saying people And you all also may chear up your souls in your honest and painful labours though peradventure they succeed not however that you have done your duty and rest now only upon the hand of God to second you and give success which if it do you presently grow up and prosper if not Gods over-ruling Providence and wiser disposing goodness well thought upon will easily teach you to be content And 2. remember this taking nothing may prove at last more profitable than the greatest draught you ever did or could expect St. Peter and his fellow-fishers by catching nothing caught every thing because him who is all in all who thus call'd them to himself by the occasion of their ill success And when the worst of casualties betide us let us think that though all our hopes and expectations fail us all our labours languish away in utter despair and we be left confounded with the miscarriages of all our pains yet God can so order it that out of nothing all things all good things may one day after happen to us and though he will give us nothing else yet he will give himself at last and upon this not only be comforted but rejoyce in our miscarriages And 3. that we may descend to the last particular of St. Peters ill success Though we may comfort our selves a little in the frustration of our hopes that it so pleases God to order them and must therefore well be pleased because it is his pleasure and rejoyce sometimes too that we are by such means drawn to God ere we are aware Yet we may complain to him also lastly of the same business and cry out with St. Peter Master we have toiled all the night and taken nothing 'T is an usual thing to complain of a misery or miscarriage and 't is as usual to complain to those whom it either does not concern to
things beyond the ordinary course of action seem mad though we be sober as the Prophets did sometimes when the Spirit came upon them lay down naked use strange gesture or speak words with Caiphas which at the time we understand not run like mad-men with some Martyrs into flames and fires to blocks and halters upon the sudden powerful and miraculous motion of Gods Spirit or Grace within us These for all that not to be looks for now Yet 't is ever to be noted here that how strange soever the expressions of some holy Saints have been in such excesses though they have not understood themselves yet others have they never spoke non-sense by the Spirit never blasphemy never contradictions to holy Scripture never any thing against Christian Patience and Obedience We have heard of late of the Pattern in the Mount a Church talked of to be form'd according to that Pattern Indeed it seems to have somewhat of St. Peter's Bonnm est of his desire to be with Christ without the Cross to build Tabernacles here for him a new Kingdom upon earth to set up King Iesus a phrase much canted but to this St. Luke gives his dash 'T is a Nesciens quid diceret that neither he nor they know what they say what they would have 'T is meer fear of I know not what a fear where no fear is a meer stupor as St. Mark and a desiring what is not to be desired an expectation of what is not to be expected of nothing but ease and pleasure and glory in Christs service Their present condition and successes make them say and wish they know not what For if we truly examine it we shall find this saying what comes next we heed not what comes from present contentments and successes when all things succeed to our mind then we begin to forget our selves or not to know our selves Worldly felicities commonly so transport us that we know not care not what we say or do our greatness we think shall bear us out We say in our hast too with David we shall never be removed so care not what we say how we behave our selves to God and Man only Bonum est esse hic we set our selves to enjoy our pleasures and build houses for them that shall come after Yet 't is worth the noting that whilst we are thus speaking we speak often against our selves when we do not intend it We call all our great buildings all our great hopes but Tabernacles with St. Peter so as it were presaging their remove that they are of no long continuance and abiding How many have we heard of in their times who have by some sudden word some unexpected expression been the presages of their own ruine and by the slip of some unlucky syllable or two doom'd the period and fore-told the shortness of this Mountain of Glory Of so unhappy speech are we when we begin to talk of any glory or continuance upon the high places of the earth we pitch a word instead of a Tabernacle that takes away all our bonum est esse hic on a sudden even whilst we mean no such matter whilst we know not what we say And as no holy company Moses nor Elias nor Christs own can keep us from all indiscretion in our speech no more then they did St. Peter so neither do they keep us from undoing our selves often with our own language We in a passion say we know not what enough to throw down all our Tabernacles remove all our Bonum est all our goods The more need then with the Psalmist of setting a watch before our lips and a guard before our mouths that we offend not in our tongues that we consider what we say before we say it that we learn to speak before we speak it that we keep our mouths even from good words as the same holy Prophet has it that we do not take up every word that seems good and godly but weigh and ponder it in the ballance of the Sanctuary by Christs Rule and Precept before we utter it And so doing and so speaking we may in all conditions high and low in glory and ignominy in prosperity and adversity in all companies in all places say merrily and cheerfully without danger Master it is good for us to be here and make Tabernacles here for Christ and Moses and Elias to keep them with us we may build in the Mountain or in the Valley without fear of this censure not knowing what we do All will be good unto us all will work for good if we temper our words and speak them soberly and place them rightly and direct them every one to his hic nunc to his proper object and circumstances and Christ will tarry with us and Moses not forsake us and Elias not depart away out of the Mountain from us till we come to the everlasting Hills to eternal Mansions houses not made with hands eternal in the Heavens to dwell with Christ and Moses and Elias and all the Patriarchs and Prophets see them face to face be transfigured and cloth'd in bright shining garments and shine like Stars for ever and ever THE FIRST SERMON UPON All Saints PSAL. cxlix 9. Such honour have all his Saints SO the Text So the day a day dedicated to God in honour of all his Saints Such honour has God allowed them such honour has the holy Church bestow'd upon them Because they are his and as his here they are had in honour because his holy ones Sancti ejus as his Saints or holy ones honour'd with a holy day or if you will God honoured in them on the day For this honour also have all the Saints that all the honour done to them all the honour done by them by the Saints in earth to the Saints in heaven all the vertues of the one all the praises of the other are to the honour and praise and glory of God in all the Congregations of the Saints whether in heaven or earth 'T is not fit therefore any of them should be forgotten from whose memories God receives so much not reasonable to deny them any honour that so redounds to Gods The Psalm gives them it and the Day gives them it God says they shall have this honour and the Church this day pays it and we must pay it if we honour either him or her God or the Church or Father or mother pay it to them all to all to whom 't is due all honour that is due This is a day for us to meet all together to pay it in for them altogether to receive it in We cannot do it to all severally they are too many we may do it to all together We profess a great Article of our faith the Communion of Saints by doing it are therefore surely not too blame for doing it having so good authority so good a ground so good a profession for it For say our new Saints what they will unsaint
St. Luke vi 23. the reward of their Inheritance both together The greater honour to be so honoured as to have glory it self call'd their reward strange honour to them to have honour entitled to them as their due But honour joy and glory given to them in their beds to have joy and glory conferr'd upon them in their beds to have it as it were with ease with lying still and to enjoy it with security without fear of rousing from it and in the very beds of dust the dark Chambers of the grave the Mansions of death it self to have this light and glory shine upon them to have security and peace ease and pleasure establisht on their glory and those melancholy rooms that are hang'd with worms and rottenness enlightned with the beams of perpetual joy and comfort is a vast addition to their glory Yet this they have not only an immarcessible and incorruptible crown of glory 1 Pet. v. 4. laid up for them 2 Tim. iv 8. but their very bones flourish out of the grave Eccl. xlvi 12. and even the lodgings of their very ashes seem to exult with a kind of joy to be made the receptacles and cabinets of those Jewels of the Almighty and their Sepulchres and Memorials are blessed for evermore Ecclus. xlix 10. The very places where they come are joyful at their shadows as they pass by Miracles have been done by their shadows whilst they passed by Acts v. 15. and when their bones have lain a while silent in the grave the dead have yet been raised by them to life again 2 Kings xiii 21. Thus his Saints have honour in life and death and after death then when they seem to have been some while nay a long while raked up in dust and quite forgotten Nay lastly Gloria hic est their honour is infinite too 't is a masculine glory All other glories and honours are but Feminine weak poor things to it God is their glory honoured they are with his blessed Presence honoured with his sight with his embraces they see him and enjoy him This is the very glory of their honour the height and pitch of all for in thy presence is joy and at thy right hand there is pleasure for evermore honour advanced into eternal glory And this honour also have all his Saints some in spe and some in re some in hope and some in deed all either in promise or in possession All his Saints some way or other more or less are partakers of it that 's their honour at the full extent an honour wherewith this day is great which is a great considerable also in the Text that this honour of the Saints as special a one as it is is yet also universal some way or other belonging to all the Saints IV. Some way or other I say for this honour 't is to be confest at first is not equal to them all One star differs from another star in glory 1 Cor. xv 41. One Saint differs from another in his honour There is a Sun and Moon greater and lesser stars in the firmament of Saints There are Coelestial and Terrestrial Saints Saints wholly busied in the work of heaven and Saints who intermeddle also with the works of earth Contemplative Saints and active Saints There were Saints before the Law there were Saints under the Law and Saints still after it Patriarchs and Prophets Martyrs and Apostles all were Saints Iews and Christians and Gentiles too have Saints among them And all have their honour The Iews literally to the very words the Christians mystically to the higher sense and meaning greater honour these because more abundant grace than they The Gentiles Proselyâ—es they come in also for their share Beloved and favoured by him all delivered by him some way or other all Conquerours at least over their ghostly enemies all of them to be judges all at last and prepared to glory and honour and Gods Presence after all There are false Saints many as there are false Gods many and false honour there is too that is by some men given to both the false and true ones yet this no reason to scrape the true ones out of the Kalendar nor deny the true honour that is due to them If God say the Saints have honour est erit for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Complutensian Bibles read it as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they have and shall have I cannot but think that man too bold that dares contradict it that dares annul the Festival or memorial of All Saints of any Saints together or asunder or rob them of the honour that God has given them Holy they are Saints is nothing else and the Scripture so often calls them holy that 't is Infidelity to doubt it Impudence to question it and Atheism to deny it and therefore Sacriledge it must needs be too to violate their honours or plunder them of that which God has given them for this honour says he here himself or his Spirit for him have all his Saints V. Have it from God first are therefore 2. to have it from us too Have it from God for he has promised it Those that honour me I will honour says he 1 Sam. ii 30. and honour them he does 1. He speaks of them with honour throughout the holy Page and tells forth their praise builds there as it were a lasting Monument to their memories 2. He gives them titles of honour calls Abraham his Friend Enoch in a manner his Companion one that continually walk'd with him Iob his Servant with an Emphasis with a Quis similis in all the earth David his dear heart as one would say a man after his own heart The true Israelites the precious Sons of Sion Lam. iv 2. and all his Saints his Jewels Mal. iii. 17. Jewels made up and laid up in Cabinets in the Cabinets of the highest Heaven 3. He gives them high and honourable employment to Moses to be faithful in all his house his High Steward there to Ioshua and Ieptha and Gideon and David to be Generals of his Wars and fight his Battels to Solomon to be his Master Builder and the Overseer of his Works to all his Saints to be his Courtiers and tread his Courts honourable all Nay 4. he makes them all as it were Masters of his Requests grants Petitions often upon their score Thus for Abraham my Servant for the oath I sware unto Isaac for my Servant Davids sake 1 Kings xv 4. at the Petition of my Servant Iob Iob xlii and the like says God I will do this or that Many many things God did for Israel for their sakes many times withheldâ—his his Judgments and bestow'd his Mercies for their only sakes and with us he deals so too grants us many favours and blessings for some of our holy fore-fathers sakes which he would not give us for our own 5. He so honours them that he seldom discovers any of their faults or but easily
it 3. Witnesses should be men of rank and quality their worth has plac'd them above the clouds 4. They are authentical habentes circumpositam the Spirit has set them round about us to that intent and he is the Spirit of Truth So far now from doubting of our guide that we wave Nubem and pass to habentes the second relation they have to us not only to direct us but to bear us company And indeed what is Nubem and Nubem tantam and Nubem Martyrum and Nubem testium to us without Habentes except it be ours yea and habentes nobis if we have it not along with us What are the glorious Angels themselves to us but flames and two-edged Swords without this Habentes if we have them not for ministring Spirits What are the Triumphant Saints to us however dazled with their own glories without Habentes if they be none of ours if they be not members of the same Church of the same Religion with us Cast off your Religion quite if you can claim no portion in the Saints if you have no Martyrs What is it then that some so often ask what have we to do with Saints 'T is well besides the Habentes that we have an Impositam from the Vulgar Latine that it is imposed upon us some necessity of it sure and that we have a Circumpositam from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only we have this Cloud but that we have it put about us not of our own putting on Habentes it might be we might have it of our own chusing or fancying we know who have so Clouds of their own making Saints of their own canonizing but impositam or circumpositam it cannot be except some body put it on us and who is it that makes the clouds a garment for this earth but he that makes the Clouds his Chariot Who can dispose of the Saints but the King of Saints So then a sufficient excuse we have for Habentes God it is that compasses us with this Cloud of Witnesses And if they compass us they will be near about us by and by that they may behold our doing to be spectators of our course and Witnesses to that too to rejoyce at our speed to congratulate our success to receive us with the triumphs of glory And yet methinks the Apostle mentions Saints that are gone before how come they now to be round about us Angels indeed are ministring Spirits perhaps some of them may pitcht about us Angelus Domini in circuitu timentium Psal. xxxiv 8. The Angel of the Lord tarrieth round about them that fear him but how can the Saints be said to compass us about May it not be a Metaphor to shew their multitude because there are so many that we cannot turn our eyes any where about us but we see them The Phrase is Davids in another case The sorrows of death compassed me Psal. xviii 4. at every hand on every side at every turn I cannot avoid them Or is it that they guard us round with their Quousque Domine quousque their earnest prayers for their afflicted Brethren Or is it that being there is joy in heaven over one sinner that repenteth St. Luk. xv and they with the Angels make up the Choir and heaven it self encompass us they therefore are said to compass us Or is it that their Graves and Sepulchres are round about us and we as it were still encompassed with their bodies and they as it were did still encompass us in their bodies The word may seem on purpose as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is jaceo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is circumjacentem lying round about us The Sepulchres of the Saints do so this day As if St. Paul had meant that from the sight and nearness of the resting places of their sacred ashes we should every day be put in mind with thankfulness to acknowledge the riches of Gods goodness in our deceased brethren and learn those vertues whereby their bones now flourish out of their Graves and their memorials live for evermore Least as Abels bloud from the earth so their dust from their silent dormitories should cry out against us Not Suppositam now no supposed cloud 't is true 't is real if it encompass us Such Saints there are without a supposition they die not all when they go hence something there is still to make the God of Abraham the God of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is and circumpositam it should be not sub nor super not superpositam not set over us they as Lords and Masters of our faith to make what Articles they lift but circum about us as fellow Witnesses and Companions One more not Praepositam not set before us to run to either for mediation or intercession He that regards the clouds thus shall not reap no thanks I am sure The Prayer of the humble pierceth the clouds Ecclus. xxxv 17. flies higher 'T is the Prayer of the self conceited however it seem a voluntary dejection and humility that is stifled in the middle Region and if you mark it there 's no Aspicientes here no looking of up to them habentes is all that 's here aspicientes is kept till the next verse for IESVM For if this cloud dim our eye sight and we instead of being compassed about with them compass them about by Pilgrimages Adoration or Invocation our best way is to the next words Deponentes pondus to cast off that heavy mist that sits upon our eye lids or to the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn our eyes from them and look to IESVS the Author and finisher of our faith I hope by this time we know what to do with Nubem what use to make of this Cloud of Martyrs for habentes it is and we have it not for nothing Are they Clouds why habentes first Let 's have them in account for such for something more than earth Habentes in honore let us think and speak reverently of those happy spirits have their vertues in remembrance their remembrances in honour them in our thanksgivings their monuments and ashes in so much respect to keep them from the prophane scattering hand to put us in mind of their exemplary Piety and a Resurrection Habentes nobis next to have them to our selves to apply them home for imitation to ascend up in our thoughts like clouds to heaven in our affections to inhabite there to live and move there in all our actions that Christ may be seen in all our doings To learn from habentes nubem good company from Nubem something heavenly from Nubem in the Singular peace and unity to learn the degree from Tantam from Testium the open profession of our faith and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 courage and constancy To do all this habentes circumpositam is the way to place them
round about our thoughts to fix our eyes upon their piety and reward You know what the imagining a Heathen Cato present has done with some to fright them into honesty and shall not the presence of those blessed Souls shame our dulness into Piety if we would but suppose those stupendous patterns of unconquerable goodness always chearfully busied in beholding us encouraging us and rejoycing with us But we must not stand too long gazing into heaven There are blocks and traps in the way and we may chance to stumble we must look about us There are two impediments sufficient to hinder any man from runing when he cannot go for weight nor go on for snares We 'll handle each with his removal first apart then together and begin with the weight And yet peradventure Pondus were little were it not for Omne were it not a collective a collection of all of infinite weights Infinite in weight infinite in number above the Sand of the Sea and that you know can be nothing else but Sin Sin Sedet in talentum plumbi Zech. v. As heavy as lead A weight right for it 1. burthens as a weight How does the repentant soul groan and break Conteritur is ground to ponder under it ◠2. It wearies as a weight How tired is St. Paul with it Who O who shall deliver me from this body of death Rom. vii 3. It presseth down as a weight down from the joys of heaven down from the throne of grace down to the Chambers of the grave down to the bar of judgment down to the depth of hell David found it by his deliverance Thou hast delivered my soul from the nethermost hell Every Sin is a weight but there are some heavier than other Some 1. Gravamina Spiritus weights with a powder such as even weary the holy Spirit and grieve it and make him leave his dwelling with us Mortal sins 2. Some heavier yet that so oppress our own spirits too that with a sad heavy eye they cannot see any thing but those dismal dungeons Hell and Desperation Sins of Despair 3. Some on the other side that look too high weigh up ut lapsu graviore to fetch down with a vengeance Sins of Pride and Presumption 't is one signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weight that hoisting up the rebel Angels above their pitch as speedily pull'd them down from the highest Palaces of their new created glories to the lowest Prisons of damnation 4. And yet some sins there are of a lesser bulk such as some call venial yet heavy enough to lay us low enough Sins of infirmity and ignorance Dispose they do at least to the more grievous Peccatum quod mox per poenitentiam non deletur suo pondere ad aliud trahit St. Gregory The least the pettiest sin if it remain a while unrepented of is a weight to draw us to another that to a third so downward till we can go no lower And think you now we had not need of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remove it Can we know it to be a weight and not deal with it as with a weight Either cast it away Abjecto pondere Beza translatest or lay it aside Deponentes So the Vulgar Cast it away nay first cast it out for 't is a weight within us Out of the heart 1. By the mouth in confession 2. By the eyes in the tears of contrition 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from us far from us by the hand of satisfaction Abjecto there 's some violence and passion in the word We use not to cast away things from us but out of some sudden 1. Fear 2. Shame 3. Anger 4. Joy or the like They are the Passions that enliven a repentance 1. Fear of judgment 2. Shame of sin 3. Anger at our selves 4. Joy and delight in God and goodness 1. The tremblings of Fear to begin with will shake sin off 2. Shame lay it down 3. Anger cast it from us 4. Joy and Love the love of God put it quite out lay it aside out of the way for if that holy fire once enter the house will be too hot for sin to dwell in But violent motions are but short and passions momentany Abjecto does well at first but it must be backt with a Deponentes a resolv'd and deliberate laying down of sin 'T is to be feared Abjecto cannot do 't alone sin has too deep a root to be cast off utterly on a sudden That 's Deponente's office to lay it down down by degrees First those Gravamina Spiritus then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pride in sin or as the word may bear it that dominion of it lay it aside as a tiresome burthen grow weary of it 2. Or as we do our cloaths when we go to bed not sleep in it 3. At least the weight of sin that is the guilt of sin by confession and absolution the spots and habits by contrary resolutions and endeavours the great weights the little ones all Omne Pondus every one omne pondus both in the singular to tell us every weight to be cast off not one single weight to be left hanging on No not the weight that is no sin not that for such an one there is Pondus terrenarum possessionum says St. Bernard What say you by riches Pluto the God of riches feign the Poets dwell's below Hell 's his kingdom And riches from the caverns of the earth they come and like waters to the Sea thither they naturally return down they carry us Not but that if you look up your eyes may behold a rich Abraham above in heaven Riches are as they meet with Owners The pious hand makes himself wings of these golden feathers to fly to heaven the wings of the Psalmists Dove that is covered with silver wings and her feathers like gold And if I must needs have riches Quis mihi dabit pennas columbae O that they may prove the wings of this Dove that I may flee away and be at rest The churlish fingers frame themselves fetters to chain them faster to the lowest Pit Indeed nothing more knits us to the earth than our wealth we are loth to use it in our life loth to leave it at our death though for a Kingdom Sell all you know he startled at it that thought he had kept all the Commandments from his youth I love not impossible tasks to perswade any amongst us now a days to that yet Emperours and Kings and Saints have done it and Qui capere potest c. for I would not have you think but honourably of those magnanimous Heroes such as we read of Acts iv those prime constant heirs of grace and glory 'T is but a counsel this and counsels it seems are out of date Well all of us to cast off riches when they come to Pondus no necessity till then keep them
as the whole body there must be too for there should be no Schism there says the same Apostle 1 Cor. xii 25. And here to speak of Peace and make the being called into one body the motive to it must needs mean the union and agreement both of the members with one another and with the body it self II. Yet for all that there may be a body with which there is no joyning and men to whose Assemblies our honours may not be united the Motion therefore now secondly for Peace is no farther for it than it is the Peace of God or as some Copies read it the Peace of Christ that is such a one 1. as God commands Such a one 2. as Christ wrought Such a one 3. as Christ practised 1. Such a one as God commands Now what 's that A Peace it is 1. that is joyn'd with righteousness Rom. xiv 17. in which the fruit of righteousness is sown Isa. iii. 18. Not such a Peace or Combination rather as that we read of Prov. i. 11 12 14. where they all agree so far as even to have but one Purse and one Lot among them but the business is to lay wait for bloud and lurk privily for the Innocent without cause that they may find their precious substance and fill their houses with spoil we have had enough of that The Peace of God is Peace that will do righteousness not that Peace that devours the righteous and all A Peace 2. it is that is joyn'd with holiness if it be Gods So we find them together Heb. xii 14. No Sacrilegious Peace then where the Churches Patrimony must be shared among them or they will not be quiet that were to sell God to buy Peace or indeed to sell them both to sell God out of doors and Peace out of doors and all out of doors our selves at last we know it well enough but I know not how to call it whether worldly peace peace only upon worldly interests or the Devils peace that is only for thou Christ or thou Anointed of the Lord why didst thou come to disease us to disquiet us to turn us out We were well enough at peace before thou camest let 's alone in our usurpt Possessions and then perhaps we will be content with peace but for this peace of God and Christ this holy peace it is not for our turn we skill not of it our Spirits are not made for it Nor are they for the third sort of Gods peace neither that which is in the unity of the Spirit and yet 't is not the peace of God that is not so Eph. iv 3. When we Pray and Preach and Prophesie and say Amen with one heart and mouth and spirit when we do all things with decency and order after one fashion with uniformity unite and agree so then our peace looks like the peace of God who is not the Author of Confusion but of Peace even such a peace 1 Cor. xii 33. the peace of God is the peace of Order and Uniformity And his Peace 4. is peace in believing too Rom. xv 13. where we all agree in the unity of the Faith and of the knowledge of the Son of God Eph. iv 13. Diversities of Faiths and of Opinions however they may seem to knit sometimes in an outward Community cannot yet challenge to that external agreement the title of the peace of God There must be among us an unity of Faith as well as an uniformity of Order to make up this peace Men are not left to believe as they list nor take up what Opinions they please as there is but one Lord so there is but one Faith says our Apostle Eph. iv 5. where there is more the unity of the Spirit will not be kept the bond of peace whatever is pretended for the Prophecying liberty will not hold them together when opportunity is presented to break it with advantage But I remember I told you some Copies read Christ here instead of God The matter is not much the business but the same The peace of God is the peace of Christ. For between God and us Christ wrought that peace which is the ground of all the rest and such a one also now 2. as he wrought between God and us would he have us see what we can do to work one with another That was between persons at the greatest distance the greatest enemies so must ours be too if it be Christs peace Peace between friends if they jar a little is soon made up no greater a business than the Religion of a Publican will reach to the Christians peace takes in enemies too sends us from the very Altar even to seek a reconcilement with them then also when for ought we know we have given them no offence though they have taken it St. Mat. v. 24. Sends us the world throughout to make peace even with all men says St. Paul Heb. xii 14. this is Christs peace such a one he wrought and such a one it is that we must follow One Point yet higher from his practice Such a one it must be 3. as he practised not only to love our enemies and be at peace with them if possible but to hold our peace if they reject it and revile us for it There are Spirits in the World and they would fain set up for Christs more than any that pretend they are for peace as much as any but they cannot hold but they must open their mouths and extend their lungs and let loose their Pens to enlarge the breaches Micah's Prophets such as God complains of Micah iii. 5. that make the people err that bite with their teeth and cry peace that bite and backbite both King and Church and all that truly endeavour peace that with him in the Proverbs throw abroad their fire brands where ere they come among the people and yet cry Is it not for peace But let these men remember there was one both the Author and Example of our peace that being reviled reviled not again that could hold his peace before the Sheerers and Murtherers though they fly daily in the faces of them that seek their prosperity and peace and by the bowels of Christ beseech them now at last to be reconciled to Christ and the Church to unite with us in the bonds of peace 'T is but a righteous a holy peace a unity of faith and order a general reconcilement and peaceable language and deportment that we desire of them The peace of God you have heard is such and our request is but the Apostles that this peace now may rule among us That 's our third Motion the third Particular of the Text for the Rule of peace 3. The word that is here translated Rule has much more in it several senses And peace it self being of so large a notion and so general a concernment I may I hope take the liberty to use as many of them as will serve my turn Let 's take
horrours of inevitable damnation to be at war continually within our selves to be commanded by every petty lust to be a drudge to every filthy sin to have a soul and body full of nothing but pollution nothing clean nothing pure nothing quiet nothing peaceable within it thus to persist and continue thus to live and die neither our own Masters nor our own men no misery more miserable You talk of slavery and tyranny there 's none like this of sin and lusts Ye shall die in your sins says Christ to the Iews St. Iohn viii 24. as the greatest misery he could leave them under Sin'd we have all and die in them too we must all of us as well as they for all Christ if we have no hope in him but here He is not such a Saviour as can deliver us if he have not delivered himself or if he have and we yet will not hope in him beyond this life and the things of this life we shall also die in our sins and be miserable as well as they This is ill enough yet there is a worse misery behind We shall perish too Then all they also who are faln asleep in Christ are perished ver 18. perished for ever whether you take it for annihilation or for damnation whether for being dissolved into nothing or being damn'd for ever either of them is misery enough Let the best befall you that can 't is to perish into nothing and yet there are that say it is the worst that to be annihilated is worse than to be damn'd perversly I fear more to maintain a cruel opinion against Gods goodness which in some mens favour meerly they have undertaken obstinately to defend by setting up an absolute reprobation then that either sense or reason can perswade any unprejudiced judgment that it is so Well be that kind of perishing what it will let that be it to have our breath vanish into the soft air as the Wise man Phrases it and have our bodies disperse into insensible Atomes or rather to become truly nothing you cannot think it but a misery if for nothing else yet for this that men of honour and understanding should become no better than the beasts that perish to have so fair and glorious a building as mans moulder into nothing And if death alone be terrible to die into nothing is to nature much more insomuch as it is further from the principles of it than any the most horrid corruption or putrefaction If a man die shall he live again In Iobs worst agony was but a question but if a man once fall into nothing He the same He cannot live again is no question at all He shall not cannot Something may be made of nothing but the same thing cannot be re-made out of it There is not any thing hell only excepted for we however for our parts will except that can be so bad so far from all the properties of all kind of good Metaphysical Physical and Moral too as this Non ens this Nothing we must resolve into at the best that can befall us if there be no Resurrection But I may go a strain higher and tell you but the truth If there be no Resurrection yet they that sleep in Christ sleep if I may use so soft a word in damnation too The Soul is immortal however some in this worst of Ages are so impudent to give out it is not because they truly wish it were not and it much concerns them that it should not yet the Soul I say is immortal and cannot die must therefore upon necessity be miserable if it depart its lodging without hope either of seeing its expected Saviour or her beloved body ever again must needs wander and pine and fret and desire and despair and be never satisfied find no content in any thing no ease in any turn of thought or motion of desire restless and unsatisfied every way every where for ever Nay again whether there be any Resurrection or no If Christ be not risen too we may yet perish everlastingly amidst the everlasting fires For our Saviour will prove none our Religion none our recompence no other than those burnings Nay lastly if there be a Resurrection and if Christ be risen too yet if our hope be not risen also if we believe and hope and desire no further than this life only if our endeavours and labours be only for this life we live if our hopes be none other than one or other of those false ones which I have told you of the place of eternal torment and despair is only what we can expect even so to perish there to be miserable for ever Sum up now the issue of our hopes without relation to another life and tell me what they are all else but misery To lose our head our life our Saviour our pains and labour all our sufferings too to lose our faith our Religion our hope and all to live and die without it to live perpetually under the tyranny of Sins and Lusts and Devils and in death to depart uncomfortably into torments or at the best to be no more to become meer nothing to live a miserable wretched tedious life full of rigours and austerities denying our selves the freedom and pleasures that all others take a life full of afflictions and miseries too for no better a recompence than meer nothing at the last nothing at the best yea worse rather than what we can imagine nothing at the most and that without any hope for ever has all the ingredients of the utmost misery And yet in miseries there are degrees and of miserable persons degrees too some more miserable than others some most miserable 'T is the last of the four Particulars of the first General We of all men are most miserable We Christians that you have heard we of all Religions the most miserable But of all Christians We the Apostles We the Ministers of Christ We the most miserable of those who are the most miserable company We more more miserable than all the world beside This is still behind Two things the Holy Apostle in this very Chapter adds to make it so We are then found false witnesses of God ver 15. What could be said more to our dishononr To be nothing else but a company of base impudent lyars to make a Trade and Profession of it to gull people into misery to be the Devils own Embassadours and Agents to bring in souls daily into Hell to add this dishonour to our misery not only to be miserable Christians but both the caâ—sers of their miseries by so dishonourable a baseness as a perpetual course of lying and the wilful Authors of our own is that which adds much height to our already too great misery To this there is an addition yet Our Preaching is also vâ—in and needless ver 14. We are persons of whom there is no use our Function so far from holy that it is but folly our labour
and studies from the first of those tedious days and broken nights of studies of our exhausted spirits and neglected fortunes and preferments to attend our work to no purpose at all Thus besides those common miseries of a hopeless life with other Christians We have most vile dishonour and a whole lost life and a whole vain course of labour added to encrease our misery A third addition we have by the same Pen in this Epistle Chap. iv v. 9. and so forward to augment our misery beyond a Parallel We are men appointed unto death made a spectacle unto the World unto Angels unto Men fools for Christs sake weak and despised hungry and thirsty and naked and buffetted and without any certain dwelling place outed at any bodies pleasure labouring day and night reviled persecuted defamed by every tongue made the filth and off-scouring of the world and of all things even to this day ver 13. hated and envied of all kind of men the world hateth you says our Master for whose sake it does so S. Iohn xv 19. hated of all men said I yea hated of God too if our preaching be vain and there be no hope in Christ but here Miserable fools sure no such fools in the world again as we to endure all this in vain to place or keep our selves in so slavish so dishonourable so troublesom so afflictive so contemptible a condition when with the same or easier pains less cost fewer broken sleeps more worldly content larger liberties fuller friendships freer entertainments greater hopes we might take many several ways and courses of life more profitable more pleasurable more honourable Nor can we be so ignorant of our selves and parts many of us nor find we else any other reason to distrust but that we might in any other way promise to our selves as much power to mannage other means of thriving then Books and Papers as any others if we would apply our selves to the same ways and undertakings with them And had we no other hope but here you should quickly find we could do so were we not confident we serve a Master the Lord Christ whose service as it is perfect freedom so it is perfect honour whatever the world imagine it or please to call it were it not for the hope of a Resurrection when we shall find a sufficient recompence for all the affronts contempts and ill usages we suffer here where these ragged blacks shall be guilded over with the bright beams of glory where we whose office it is to turn many unto righteousness whatever be the success if we do our duty shall shine like Stars for ever and ever Dan. xii 3. So now you see the scene of the Text is altered quite there is evidence enough by our willingly and knowingly subjecting our selves to all these fore-mentioned sufferings that our hope in Christ is not only here and we no longer never miserable All before but a Supposition this the Truth which I told you should be the Second General though only summarily and exceeding briefly that Our hope the true Christians hope is not in Christ for this life only and therefore whoever is he to be sure is not miserable That our Hope is not only here is evident by so many signs that I shall only need but shew and name them as I pass We willingly suffer hardships bear restraints deny our freedoms debar our selves many lawful liberties lay by our hopes of worldly honour think not of the most profitable and probable preferments we contend to rigours and austerities we watch our paths we mark our steps we make scruples where the world makes none we accept restrictions in our lives that the worldling and gallant laugh at the whole business of our life is to be accepted of Christ our Saviour we remember his benefits we observe his days we believe his Resurrection and keep this Feast upon it we solemnize the memory of all his other glorious actions sufferings and mercies with all holy reverence and godly fear with thankfulness and love we hear his Word and study it we strive to do his will and fulfil his Commandements at every point passing by the satisfactions of our own inclinations and desires we receive his Sacraments and believe their power we by this days solemnity confess his rising and profess our own we leave all worldly interests for his bid adieu to all contentations which stand not with that which is in him we suffer any thing gladly for his sake to be counted fools and mad-men despised and trampled on revil'd and persecuted exil'd and tortur'd and slain for his sake for our hope in him for that we fear to displease him to lose his reward These are full manifesto's of the true Christians hope what it is he looks for what he means For who now can think by the very naming of these doings and sufferings truly acted and willingly undergone that our hope is either not in Christ or not in him beyond this life who so easily contemn this all the glories and pleasures of it and choose with deliberation and full consent that only in it which the world counts misery or affliction Especially if he but consider that we are not crazed men that do so but have our senses perfect our understanding clear clearer many of us than the greatest part even of understanding men the same passions with other men as sensible of any evils or afflictions naturally as any others and yet notwithstanding choose all this for our hopes sake in Christ only And when all these shall be new heapt and more imbittered to the Ministers of the Gospel above others through the spite of the world and the malice of the Devil on purpose to drive them from their hope and they daily see and know it are they such miserable fools and mad-men think you not only to perswade others to these courses but themselves also so readily to undergo them when they might enjoy all liberties and pleasures at an easier rate as well as others did they not verily believe and hope and even see and feel already by evident testimonies both within and without an abundant recompence hovering over them laid up for them superabundant in a Resurrection World now do thy worst against us thou canst not make us miserable do all thou canst not miserable at all We scorn thy spite We contemn thy malice We shall have another world when thou art none we shall out-live thy malice thy self Whilst tâ—ou art in thy greatest pride and glory Lo we trample on thee and when thou thinkest thou hast laid both us and all our honour in the dust we are above thee thou art made our foot-stool and thou thy self as scornfully as now thou look'st upon us shalt be one day forc'd to vomit up those morsels of us which thou hast â—wallowed and will 't thou nill't thou bring all our scatterâ—d aâ—â—es aâ—d least atomes of our meanest parts together and humbly offer
truth is our cloud and theirs are not alike Ours but Analogical at the most The Apostle had to speak to Hebrews to perswade them to the Race of Christian faith and to them he was to fit his speech They would not so soon from their beggarly rudiments A cloud they always had in all their journeys and a cloud they would have now or they would not stir a foot St. Paul raises up a cloud in the preceding Chapter yet a little to wean them from sense though a cloud he calls it it will prove no such cloud as their dull eye gaz'd after but a cloud of Saints Indeed need he had to tell them of a guide from heaven that a few verses before had told them of so ill entertainment upon earth stoning sawing in sunder desarts dens and caves nothing but torment and affliction Ideoque had been a poor inference could expect but cold welcome without a nubem tantam And yet what avails a guide though sent from heaven if this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some weight about us overwhelm us or the way be so bespread with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such snares that every step we stumble and fall into inextricable dangers Were it not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he shews us how to quit our selves of all the cloud might walk alone for all the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for all us too For as they so we pretend often we would run but that we have no guide here 's a cloud to conduct us then we have no company here are Saints to go with us No body to encourage us here are Witnesses to behold us Then we are too pursie and unweildy for the course why off with that superfluous weight yea but the way is full beset with briers and thorns down with them too well but the way is tedious let 's run with patience no more than so but we have nothing to run for yes there 's something set before us that 's worth the running for we shall easily find that too in Propositum So then here 's I. The Guide of our way a Cloud of Witnesses II. The Companions of our Course a Cloud of Witnesses that compass us habentes nobis having it with us or being compassed with it III. The Spectators of our Course a Cloud of Witnesses about us habentes circum positam IV. The impediments of our speed 1. One that hinders us from setting forth Every weight 2. The other that entangles us by the way The sin that doth so easily beset us V. The removal of them both by laying aside or casting away VI. The running of our course Let us run with patience VII The Race to be run The Race set VIII The crown of our labours Set before us IX The influence of the Cloud upon all or the inference from it Ideoque curramus Seeing a cloud we have and such an one a cloud of Witnesses that will not lead us about as that cloud did Israel in the Wilderness but breve per exempla the shortest cut without staying now by the way at lugens in infernum or Sinus Abrahae but hence immediately into Canaan seeing the Cloud so great the Guide so good the Company so full the Spectators of so high account the Hinderances so easily put by the Course so facile the Race so short the Prize so glorious how can we but run like lightning after them You see the parts 'T is fit the Guide should lead the way the Cloud first When time was there was Columna Nubis Moses his cloud Israels guide to Canaan Canaan is gone and Nubem non habentes we have no such cloud we There is another â—t nubem iniquitates Isaiahs cloud a thick cloud of transgressions a winter cloud that sticks by us a morning cloud that rises with us at the first dawning of our days and God make it too as a morning cloud to pass away I would I could not say here habentes nâ—bem that we had not this neither but this I can Ideoque habentes it is not no good conclusion thence we have it not to follow it sets in darkness What cloud then Why Nubem testium St. Pauls new cloud a cloud of Witnesses of holy Saints who by the glory of example lead us more happily to heaven than theirs did them to the Land of Promise A cloud for their multitude but that we let alone till we come to tantam A cloud for the likeness of their Production their Seat their Nature and Effects Their Production first Clouds though heavens near acquaintance now are but refined earth or water divested of its grosser body and were not the departed Saints a while since prisoners in these clay houses now bereft of their happy tenants One of the best of them in his own esteem no better than dust and ashes 2. Why then how got they up so high The clouds they get not up themselves 't is the Sun that draws them upward And trahe me curram post te is the voice of the Spouse Some celestial influence we must have the best of us something without us from above to lift us up to heaven nature cannot reach so high II. Like they are in their Seat and situation 1. Clouds are above the tops of the mountains and the highest Pinacles of the earth are too low for an habitation for these sublime Spirits Nor earth nor all the mountains the high places and preferments of the earth could content them nothing under heaven nothing but heaven You know the desire Bring me into thy holy hill into thy dwelling 2. But if we look upon the Saints of Iudah they were clouds indeed and Types of Christ who in them appear'd as the Sun under a cloud the cloud between the eye and him His birth in Issac his name in Ioshuah his death in Samson his reign in Solomon Omnia haec illis contigerunt in nube still a cloud between III. There is a third Analogie between their Natures and Effects 1. Clouds they do not move themselves 'T is Spiritus spirat the wind that drives them And the Saints they do not move themselves neither 't is Spiritus spirat the Holy Ghost 2. But which is more to us Clouds they keep off the Sun from too much sweltring too much parching us This we get at least by the examples of the Martyrs that however the heat of Persecutions and Afflictions scorch us we are refresh'd in this that no temptation takes us but what is and has been incident to the most beloved Darlings of the Almighty As comfortable this to an oppressed Soul as a cloud of rain in the time of drought as a cloud of dew in the heat of harvest 3. And as they comfort so they teach us too The clouds drop down and distill upon man abundantly says Elihu Iob xxxvi 28. and the doctrines of holy lives drop as the rain their speeches even yet distill as the dew whose
blessed Spirits now inhabite those everlasting hills To put all together Thither they ascended up like clouds by the secret and spiritual operation of divine grace there they dwell like clouds their souls like the upper part of the cloud light and glorious though their bodies like the lower darkned in the grave There they move like clouds in heavenly order Thence they descend like clouds in the still showers of their happy examples that in them as in a glass we may see the power of faith the glory of their Lord who has made earth ascend beyond its nature and dwell above it And yet for all this is it but Nubem still a Cloud not a Star The Saints shall shine as stars Dan. xii 3. and methinks it being Nubem Martyrum the Martyrs flames should rise better into stars than clouds Should and shall in the Resurrection till then Nubem still some degree of darkness at least a less degree of light And whatsoever to themselves for us perhaps 't is necessary it be a cloud For had we not need of this dark word When did not God on purpose cloud their glories from our eyes were it not for this nubem this cloud that covers them man as subject to superstition as prophaness would quickly find out some excellencies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall down and worship Or if not necessary yet more convenient far For 1. a Star would only guide us a Cloud both guide and refresh us And 2. guide us better For Stars only appear in the night Clouds night and day we can see them so best follow them The Sun-beams put out star-light Prosperity cannot see a Star so small a glimmering ray A Cloud come it night or day in prosperity or adversity we perceive that presently so a cloud to teach us in all estates how to demean our selves like devotion in its ancient innocence Abrahams cloud when the days are calm and clear Iobs when the day is swallowed up in a tempestuous night So never destitute of a cloud 3. Clouds not Stars They are none but the Magi wise learned men can follow the Stars and their courses but every Peasant sees which way the Clouds move So if Stars they had been for none but wise learned men to follow now the poor Country man has a cloud to run by And yet how easily soever we perceive the track of the Clouds yet if there be a scatter'd multitude we are as easily distracted 'T were best to have but Nubem in the singular but one cloud 't is so Many drops but one cloud though the materials fetcht from several quarters The Martyrs all one Cloud to shew their unity all and each confessing witnessing one and the same truth for truth is but one So not St. Iudes clouds they not only empty no stillicidium Doctrinae in them no good to be learnt from them but clouds too in the Plural some moving this way some that way no constant course in division too one coursing against the other at such enmity is evil with it self 'T is only good and good men that keep together in nubem in peace and unity and by that you shall know them Be it a Cloud and but one Cloud the more probable still too small it may be to command the eye and then what are we the nearer Nubem not Nubeculam no diminutive will that do it If that will not tantam will So great a cloud Why how great So great that St. Paul ver 32. of the former Chapter tells them the day would fail him to shew them it all as if so great a cloud could not but shut up the day in darkness Our first Fathers of the World had no cloud to guide them nothing but natures dusky twilight This cloud begain to rise in the time of the Patriarchs but to appear in the time of Moses like Eliahs cloud at the red Sea went before him thence into Canaan covered the whole Land of Iudaea in the time of the Prophets So these Hebrews had cloud enough yea but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have more Even those Hebrews to whom this Epistle was sent they are in the Cloud About that time this cloud rising in the East spread its wings presently into the West and had almost in an instant fill'd up the corners of the World so that if you now ask again how great so great I cannot tell you Primitive Christians they in the number you will not wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it become a cloud of Martyrs Indeed the Law of Moses had its Martyrs too Witness Isaiahs Saw the three Childrens fiery Furnace the emptied skins of the tortur'd Maccabees But since the time of Christ his servants have engrossed the name as if they only were the Martyrs and filled up tantam to the brim Their multitudes tireing the wit of cruelty and their patience overcoming it as if from the streams and rivers of their bloud heaven might now enskarfe it self in a scarlet cloud Well talk we may of Martyrum what we will yet if Nubem be not first they will be but Stultae Philosophiae all this while no better 'T is the order in the Text Nubem first then Martyrum First clouds lifted up to heaven in their thoughts and conversations and all in one the Sons of peace and unity if you can see Christ in the cloud then Martyrs if you will Schism and faction or discontented passion yield no Martyrs You shall know a Martyr by Nubem if that go first But taking Martyrs thus all are not Martyrs All died not for their faith but all are Testes Witnesses Witnesses of the Power Witnesses of the Mercy Witnesses of the Justice of God Of his Power in delivering them from sin of his Mercy in saving them from punishment of his Iustice in rewarding them with glory Witnesses to this curramus 1. to witness the possibility that this Race we are to speak of by and by may be run this Propositum the prize won for ab esse ad posse run the one they have and won the other long ago 2. To testifie the easiness that even the weaker Sex Sarah and Rahab the weakest age the three Children the army of Innocents have run it 3. To testifie the dignity that both King and Priest and Prophet David and Samuel and Daniel thought it worth the pains 4. To testifie the universal necessity all ages young and old all Sexes men and women all degrees high and low to run this race none excused And that you may not mistrust their testimony what is required to the best witness you have in them 1. That he knows what he speaks and what knowledge like theirs that speak by experience that now feel the reward of truth 2. That he will and dare speak it and these have fear'd no torments for it they are Martyrs of