all the helpes Language could affoord and his Languages learning enough for the best of them to expresse His Iudgement in the meane time so commanding over both as that neither of them was suffered idly or curiously to start from or fall short of their intended scope So that we may better say of him Paterc Hist. lib. 2. then 't was sometimes said of Claudius Drusus He was of as many and as great vertues as mortall nature could recieve or industrie make perfect And since we are both taught and see it by experience that wise men also dye Psal. 49.10 and perish togither as well as the ignorant and foolish and though they leave their riches yet cannot dispose their wisdome to others 't is fit we should be conversant in the writings of wise and religious men that we may in part learne that in their workes which the dying Authors had not power to bequeath unto us These workes then comming from so Grave Learned and Religious an Authour have but two things to do in their publishing to the world The one is to teach the world what a treasure they have of them And the other to tell this Church what a Iewell she lost when she lost their Author The worke is a Body of Sermons To them he had been most bred and in them he most excelled And he was not a greater Preacher in his age then he was both great and frequent in his younger and stronger time As for the body of the worke it selfe were it not that we like not to disparage any mans indeavours by comparing we would say the Christian world hath not many such Bodies of Sermons as we here present under Your Majesties favor to the view and use of this Church And if another Nation had them they would as highly value them And heere we humbly begge leave to tell Your Maiestie that these Sermons are in this like their Author mixed of Religion and wisedome Iâ— is an excellent thing for a man to speake wisely and eloquently both at once but where these perfections meet not there saith Saint Augustine Dicat sapienter quod non potest eloquenter Let the Preacher of all men speak that wisely which he cannot utter eloquently And if Saint Augustine in his time found that fit out of all doubt 't is necessarie now that men of our profession set themselves to preach with more wisedome then eloquence VVith Christian and religious Wisedome Dâ— doct Christ. 4. Chap. 28. which alone knowes how to preserve truth and peace togither For as all other Churches in the world are most happy when these meete so is this too But too many among the people choose rather to have their humor fedd then their soules edified And carry partiall eares even to the house of that God who is no accepter of persons To settle therefore the peace of the one and to abate the humor of the other nothing certainly under God Act. 10.34 would be of greater efficacie then Conciones sapientes wise and discreete Sermons which yet may be as zealous and devout as any other For he that is zealous according to knowledge is not lesse zealous for his knowledge sake And true wisedome which is not true if it be not Christian carries no water about it to quench zeale but onely to sprinkle it that it may burn within compasse and not fire that house which it intended but to warme VVe have neither purpose nor Commission to step aside heer and complaine of the Times All times have somewhat amisse in them els Preachers should have the lesse worke And if these times have more then many others which our Forefathers have seene we must needs be sorry there is so much worke for Preachers and more if they which live by the Gospell of peace should make any For after the building up of the Faith of Christ their chiefe worke should be to beate down those strong Holdes which any sinnes have built up in the hearts of men to pollute or defame Christianitie And true Preachers indeed are as Saint Hierome speakes in Thren 1. Maxillae Ecclesiae the Iawbones of the Church which by preaching beate downe the carnall life of man Now all hatred contention vaâ—iance all sedition and disobedience to Lawfull Authoritie is as 't is reckoned by the Apostle among the workes of the flesh And therefore since all Preachers are the Iawes of the Church and the sinnes of the people are Gal. 5.10 as it were to be grownd inter Maxillas betweene these Iawes before the People themselves can be made fit to nourish the Church or the Church them How can this be done especially done as it ought if the Iawes be weake or fallen and cannot doe their office But our hope is that God will so blesse Your Majestie in Your government Your people in their loyalty the Preachers in their wisedome added to zeale and diligence that the hearts and hands of all sorts of men shall be joyned togither to preserve God's worship in truth Your Maiestie's throne in honour the Church in religious devotion and all Your People in obedience and union the onely meanes to make both Your Maiestie and Your People happy in this life and blessed in that which is to come And we humbly desire men of all sorts to thinke seriously of this that if the Publike suffer either in Church or State no mans private pleasure or profitt can stand firme unto him No mans And Cicero had reason enough to laugh at the folly of those men Quiamissâ Repub Lib. 1. Ep. 15 Piscinas suas fore salvas sperare videntur which in his time seemd to conceive such a windy hope that their fish-ponds and places of pleasure should be safe when the Common-wealth was lost These Sermons when they were preached gave great contentment to the religious and judicious eares of Your Royall Father of ever blessed memorie the most hable Prince that ever this Kingdome had to judge of Church-worke And therefore we hope that the printing of them shall be as acceptable to your Majestie as the preaching of them was both to your selfe and him We conceive if your liking had not continued to them Your Majestie would not have commaunded us the printing of them And we assure our selves since the Lines are the same the Presse which hath made them legible hath made no blot upon your gratious favours Wee have beene only Servants as we are many waies bound to be to Your Majestie 's Commaund in making them ready for the Presse but Authors of nothing in them And we heartily pray that the publishing of them may be Honour to Your Majestie Good to the Church and meanes of Comfort and salvation to them which read them And in these and all other praiers for Your Majesties long life and happy Government we humbly beseech You to conceive of us as wee are and shall ever be Your MAIESTIE'S most loyall and humbly devoted Subjects and
he remembreth mercie Hab. 3.2 But we will not stand upon this we need not we shall find another Super for these anon For many are the Supers of Mercie Not in any one possibly but in one sense or other over all Then if it go by quò communius eò melius None so good for none so common I am sure And reason why Mercie should spread the wing of her mantle thus over all The Reason in Eius referred to Mercie Mercie the Maker of them all Psal. 136.5.6.7 c All are Opera Ejus Opera Ejus Ejus may be referred indifferently to Mercie as well as to GOD. Mercie hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the womb For she was the womb indeed in which all were conceived at first and she delivered of them all Plaine by the CXXXVI Psalme Who by His excellent Wisdome made the heavens Who layd out the Earth above the waters Who made great lights c And the cause of every one at the â—nd of every one and of twenty more For His Mercie endureth for ever That set all on work His Wisdome to contrive His Power to execute appointed all did all It was Mercie and nothing but Mercie sett the creation in hand For it is well knowne in non ente there could be no moving cause at all Nothing we were We and all his works In nothing there can be nothing to induce why it should be brought out of the state of being nothing So that His Mercie it was that removed that universall defect of non entitie at the first And having then made them it is kindly Mercie the Prâ—seâ—ver of all that Viscera misericordiae should be over those Opera that came de visceribus whom it brought from nothing to be over them and not see them cast away and brought to nothing againe Exod 19.4 Mat. 13.37 The Eagle saith Moses the poor Hen saith our Saviour will do it for their young ones stretch their wings over them to preserve them what they can The Reason 1. In Eius his possession Psal. 119 94. So that these very two words Opera Ejus conteine in them a reason why Mercie should do no lesse A reason Nay two 1 One for that they be Ejus His. I am thine ô save me a good reason His they be a part of His possession That alone is enough with us to preserve that is ours onely because it is ours though we never made it 2 But besides that they be His they be His handiwork 2. In Opera his handiworke Psal. 137.8 Another good inducement Despise not ô Lord the works of thine owne hands We see then why over all quia Ejus quia Opera because His all because His works all And it is well for us the reason is layd so large For what ever we be or do or what ever become of us His weare and His works we are still So still His mercie is over us and we under it It made me say at first This Super as it is highly to the praise of Mercie Super omnia 1 For Mercie 's praise 2 For the good of His works Eccles 8.9 that it is 〈◊〉 His works So is it every way as highly to the good of all His works which are under mercie The vanitie Salomon saw One set over others for their hurt hath no place heer That Mercie is over all is for the generall good of all and that is ever a blessed Suâ—â—r We shall not need to feare eny heart-burning any aemulation for this Super 〈◊〉 to aske what the works say to it they all say Amen Halleluja glad are they that Mâ—â—cie is in that place they would have none other if they might It followeth next Confiteantur tibi Opera His works are readie all to confesse to acknowledge this Supremacie without any scruple to take the Oath to it Ver. 18. For Super over there is no doubt that it is as the Cherubim's wings stretched from one side of the Temple to the other Over all for all to flie under and finde succour there Tutissimum est say they that can say least by it when all is done nothing whereto we may so safely commit our selves And therefore Super omnia that Super omnia we might trust in it But I say that even Super above it is not as a bare pole upright there is a brazen Serpent upon the top of it for us to looke up to and receive comfort by 1 For if above all his workes above his judgement I will touch two or three for thus we deduce First if it be above all his workes it followes then above every one of them And One will serve the turne Of all the works of GOD there is no worke we are afraid of but one that is His judgement the work of His Iustice. Above that it is for above all it is And that is to our comfort greatly For which besides this generall above all therefore above it we owe to Saint Iames that we have it expressed in particular even in termes terminant Misericordia Super-exaltat judicium Iam. 2.13 Mercie is exalted more then exalted Super-exalted above judgement nominatim That worke of His we most stand in aw of over that work by name Mercie triumpheth And in the very Decalogue there may you see the Super of a thousand to foure Exod. 20.6 in Mercie over Iustice. Even there even in the rolle of His Iustice the Law there would GOD have it extant upon record that Mercy is above it And if mercie be above it thither to mercie we may remove our cause as to the Higher Court. Heb. 4.16 Ther lieth an Appeale thither A Solio Iustitiae ad Thronum Gratiae from the Bench of Iustice to the Throne of Grace and Mercie There we may be relieved Now if it be above that Opus that worke of GOD 's for God's works we seeke no more 2 Above all our workes our sinfull works A second we deduce thus If it be above all His works shall it not much more be above all ours What are we to Him ours to His No work of ours then or to be done by us but the mercie of GOD is above it No sinfull worke I meane that we erre not Cain's error Gen. 4.13 His sinne was above GOD 's mercie No Mercie above it Grande est barathrum peccatorum meorum it is Chrysostome sed major est Abyssus misericordiae Dei Great is the whirl-poole of my wicked workes but greater is the Bethesda the wide and deepe gulfe of the mercie of GOD that hath no bottome And indeed it were not truely said It is above all his workes all His and much more then above all ours if eny of all our works were above it Ioh. 1.29 No more then There is a Lambe that taketh away the sinnes of the world if there were eny sinne in the world He takes not away And this is the Super
that is He said to do 3 Vpon Hâ—m Gen. 1.2 Ioh. 1.33 3. Came downe upon Him which is a degree yet further then that in Genâ—sis There He did but move or flutter over the waters enough for that effect them heer He commeth neerer lights and abides upon Him which argues a greater worke in hand And which argues too a greater familiaritie to grow between the Spirit and our nature· For a bird we know is familiar when it doth so light upon one and stay too But all this He doth not to make Him to be ought but to shew Him onely to be Vpon us when He comes it is to conferre something Not so upon Him from the first minute of His Conception he had the Spirit without measure To conferre nothing Ioh. 3.34 onely to declare that this was He that to Iohn's water-baptisme should have power to add the Holy Ghost and so make it His owne for ever after 4 In a bodily shape Ioh. 1.33 4. Vpon Him in a bodily shape For His comming being to beare witnesse to Iohn and to all that this was He Convenient it was He should appeare and so have a bodily shape to come into the face of the Court and there to be seene and taken notice of as Witnesses use to be And one end it was why His baptisme was sett at the time when all the People's was that so all the People might see and so take notice of the Holy Ghost and indeed of the whole Trinitie â— In the shape of a soâ—le Exod. 25.20 Esa 6.2 Ioh. 3.8 Psal. 18.10 5. What shape then of what creature All things quicke in motion as Angels as the Wind whereto He is elsewhere compared are sett forth with wings the wings of the wind Of one with wings then as most apt to expresse the swiftnesse of His operation in all His works but specially in this None of the other kind of creatures though never so light of foot can sufficiently sett forth the quicknesse of His working He goes not He flies He Nescit tarda molimina that He doth He is not long in doing therefore in speeâ—e volatilis in the shape of a thing flying â— In the shape of a Dove Cant. 5.12 6. And among those of that kind in the shape of a Dove as fittest for the purpose in hand Not so much for that it is noted to love the waters well specially cleare waters as these now be after CHRIST hath purified them That is not all But indeed speciall choyse is made of it so sett forth to us the nature and properties of the Holy Ghost which have many wayes resemblance with those of this creature And I will not go to Plinie for them nor to any heathen Writer of them all For the Word of GOD 1. Noa's Dove for the olive branch Gen 8.11 Rom. 8 23. Gal. 5.22 the word of GOD hath sufficient To that we will hold us There the first Dove we find is Noah's Dove with the Olive branch in her bill a sign of peace peace which is the very first fruits of the Spirit It is Tertullian's note this That as after the deluge the world's baptisme as it were the first messenger of peace was the Dove So is it heer againe just after CHRIST 's baptisme the deluge or drowning of that which indeed drowned the world that is of sinne the very same apparition of the Dove and with another manner of peace then that but with peace in both 2. Next have you David's Dove for the colour Pennae Columbae de-argentatae 2 David's Dove for the colour Psal 68.13 Ier. 12 9. Salomon's for the eye Canâ— 1 14.4.1.5.12 with feathers silver-white to note candor Columbinus white as a Dove not speckled as a bird of diverse colours And to the same effect Salomon's Spouse for the eye three severall times there said to have oculos Columbarum eyes single and direct as a Dove not leâ—ring as a Fox and looking diverse wayes Oculos Columbinos not Vulpinos 3. Then Esaye's Dove for the voice Gemebat ut Columba in patience mourning not in impatience murmuring or repining For carmen amatorium her voice 3 Esaâ—'s Dovâ— for the voice Esa. 38.14 And no other voice to be heard from the first Church Now they are ashamed of that voice it is not gemebant ut Columbae but rugiebant ut Vrsi to groyne they begin like Beares but not mourne any more like Doves No such voice to be heard now that Esa 59 11. put to silence 4. And last our Saviour CHRIST 's owne that is innocent as Doves 4 Christ's Dove for â—ill and â—law Mat. 10.16 The 〈…〉 of the Spirit lâ—ke Acts â— â— Sâ—p 1.5 harmelesse both for bill and claw not bloudy or mischievous Who ever heard of a Dove that drew bloud or did any mischiefe to any Now qualis species talis Spiritus such as the shape was such is the Spirit and these all foure properties of it in the Holy Ghost 1 He a Spirit that loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of one accord as was seen this day 2 Et qui fugit fictum cannot abide these new trickes meere fictions indeed feigned by feigned Christians partie propositions halfe in the mouth and halfe in the mind 3 And when He speaketh Rom. 8.26 Acts 2.4 speaketh for us with sighs not to be expressed such is His Love and so earnest 4 And hurts none not when He is a Dove as heer No not when He was fire but innoxius ignis even then The like properties were in Chrâ—â—t Ioh 1.29 2. And as these in the Spirit that came downe so the very same in CHRIST upon whom He came downe The Spirit a Dove and CHRIST a Lambe like natured both what the one in the kind of Beasts the other in the kind of Foules that we may see the Holy Ghost lighted right Super quem Vpon whom shall my Spirit rest Esa. 57 1â— â—â— â— saith GOD in Esâ—ie and he answers Super humilem On the humble and meeke Humble and weeke Why Discite a Me Mat 11 29 Learne both those of Me saith CHRIST For I am both and a Master professed in them both 2 The Spirit of the olive-branch that is peace on Him For Ipse est pax nostra He is our Peace Eph. 2.14 3 The Spirit that loves omni fictione carentes that is all that hate aequivocations on Him For never was there guile found in His mouth 4 And lastly the harmelesse Spirit on Him for He was so 1· Pet. 2.22 too would not breake a bruised reed He nor quench flaxe though it did but smoke Mat. 12 20. Do no hurt at all 3. Thirdly what He is in himselfe and what He is on whom He descended that the very same such for all the world doth He make his Church The 〈◊〉 properties to be in Christians homogenea cum homogentis like nature like properties per
them all but not so much as sindged any one of them Let them shew this fire Act. 2.4 ever blew up any True it gave them courage they needed it they were to undertake the whole world but within the bounds of modestie still we ought to obey GOD rather then man Not in saucie and traytorous termes of old hatts or rotten figgs Act. 3.29 Esa. 59.11 Non est vox columbae haec rugitus ursi rather In a word this was none of Elia's fire and you remember they that harped upon that string who said to them You know not what Spirit you are of Not Luc. 9.54.55 Gen. 8.7 what shape appeared at your baptisme Not Noah's raven that delights in dead carcases but his dove That shape came downe upon CHRIST the same comes downe upon all that are baptized with His baptisme and are inspired with the same Spirit that He was This for the apparition Now to the Voice Accedat verbum ad elementum 4. The voice The Dove was but a dumb shew and shews what is done to us The Voice that speakes plainly and declares what is done for us in our baptisme The Dove what the Spirit makes us The Voice for whom the Father takes us We saw CHRIST 's humilitie before in yielding to be baptized This heavenly oracle heer pronounced of Him is in a sort a reward for His former humilitie There He was among a rabble of sinners even in the midst of them One that had seene Him so would have taken Him for none other This Dove and this Voice from heaven testifying so great things of Him no sinner no servant but the very Sonne of GOD His Love His Ioy the In quo for whom we all fare the better this so honourable an elogie makes full amends for that He lost nothing by His humilitie No more did the Baptist by his Noâ— sum dignus neither That hand which he held not worthy to touch His shooe was dignified to touch His head and to powre water on it Thus they both of them fulfilled righteousnesse and both of them had a glorious reward for it But first marke Till the Spirit is come the Voice comes not all depends 1. First the Hoâ—y Ghosâ—'s comming then the voice on this daye 's worke the Holy Ghost's comming He is the medius terminus between Christ in Iordan and the Father in heaven He it is that makes the Father speake Tu that is Tu super quem Spiritus Tues filius Thou that is Thou on whom the Spirit in this shape comes downe Thou art my Sonne that to goe before So was it in Genesis The Spirit moved upon the face of the waters and then Et dixit Deus but no dixit Deus before the Spirit be there first Gen 1 3 4. Then 2. This 〈◊〉 not for â—hrist but for us Ioh 12.30 that non propter Me vox ista as Christ els-where saith This voice came not for Him but for us Spoken to Him indeed but to Him not in His owne but susteining our persons It were fond to imagine otherwise that this Voice or any of the rest He needed for Himselfe Either to have heaven opened to Him it was no time shut Or the HOLY GHOST come downe to Him as GOD the Holy Ghost proceeded from Him as man He proceeded from the Holy Ghost they never parted company Least of all the Voice Tues Filius who knew not that It was said and fung long before in the Psalme Thou art my Sonne So all were for us Voice and all Indeed His whole baptisme is not so much His as ours Psal. 2.7 The meaning is Thou Christ in their persons art this Thou art and for thy sake The meaning of Thou art my Sonne Galaâ— 3.27 all that are in Thee all that by baptisme have put Thee on all and every of them are to Me as Thou thy selfe art Filij dilecti complacentes Will ye see what is in them In Filij first 1. Enemies we were Rom. V. Now are we no enimies but in league with Him Rom. 5.10 in the new league or Covenant never to be altered Heb. 8.9 as the former was â— So may we be and yet strangers still Nay 2 no strangers but naturalized now and of the Common-wealth of Israël Eph. 2.12.19 Eph 2.19 3 And that may we be too and yet forreigners though and no citizens without the Franchise Yes 3 now enfranchised also and citizens with the Saints 4 Well though of the Citie not of the familie though Yes 4 Domestici DEI Eph. 2.19 of His very Houshold now â— Of His Houshold so we may and yet be but servants there Iohn 8.35 Gal 5.7 Nay â— no servants now but Sonnes by vertue of this Tu es Filius So many degrees do we passe yer we come to this Filius Go forward now 6 All sonnes are not beloved Gen. 9.25 Cham was not Sonnes and beloved Sonnes a new degree a sixt 7 And yet againe all we love we take not pleasure in Even beloved Sonnes offend sometime C. 15.20 and so please not The Father in the XV. Chapter after loved his wild riotous sonne but too well yet small pleasure tooke he in him or his courses But Complacitum est the seventh that makes up all a sonne a beloved Sonne his Father's delight and joy there is no degree higher And such are we by baptisme made to GOD in CHRIST through the renewing of the Holy Ghost The Change of the style from serâ—us Exod. 20 2. Filij This is a new Tenour now the old style is altered The Voice that came last from heaven before ran thus Ego sum DOMINVS and that inferrs Tu es Servus that is the best can be made of it But heer now it is Tu es Filius and that necessarily inferrs Ego sum Pater For haec vox Patrem sonat this is a Fathâ—r's voice to his Child A great Change Even from the state of servants as by creation and generation we were Gal 5.5 2. Cor. 5.17 Rom. 5.2 and so still under the law into the state of Sonnes as now we are being new creatures in CHRIST regenerate and translated into the state of Grace wherein we stand The rise from a sinner to an heire And not onely a great Change but a great Rise also At the first we were but washed from our sinnes there was all but heer from a baptized sinner to an adopted Sonne is a great ascent He came not downe so low but we go up as high for it For Gal 5.7 Rom 8 17. if Sonnes then Heires saith the Apostle so goes the tenure in heaven Heires and joint-heires of heaven with CHRIST that is for the possession and fruition of it full every way as himselfe and this He brings us to before He leaves us We speake much of adoption would you know when it was where and by what words Rom. 8.15 Gal. 5.5
and carries not up So Spiritum Sanctum is not sâ—iritum suum 2 Nor Spiritum mundi Nor Spiritus mundi is not Spiritus CHRISTI Els doth Saint Paul wrong to oppose them It is too sure such a Spirit there is as the Spirit of the world and that the greatest part of the world live and breath and move by it and that it doth well somtimes but without eny reference to GOD or CHRIST or HOLY GHOST For even the acts they doe of Religion are out of worldly reasons and respects Herods reason Videns quia placeret populo saw the world would that way Demetriuâ—'s reason Acts 12.3.19.27 Periclitatur portio nostra It may prove dangerous to their worldly estate The 〈◊〉 Oh sett forward that point of Divinitie for then all they have is ours Gen. 34.23 See 〈◊〉 noâ— whence this winde blowes from what spirit this breath comes from Spiritus mundi plainely And I know not how but as if CHRIST 's mouth were stopped 〈◊〉 His breath like to â—â—ile him the world beginnes to fare as if they had got a new mouth to draw breath from to governe the Church as if Spiritus Praetorij would do things better then Spiritus Sanctuarij and mans law become the best meanes to teach the feare â—f GOD and to guide Religion by In vaine then is all this act of CHRIST 's He might have kept His breath to himselfe But it will not so be When all is done the Spirit must come from the Word and the Holy Ghost from CHRIST 's mouth that must doe this governe the Church Thither we must for Sanctum even to the Sanctuarie and to no other place And a certaine note it is this to discerne the Holy Spirit of GOD from the Spirit of what you will From CHRIST it comes if it be true He breathes it It cannot but be true if it come from Him for He is the Truth And as the Truth so the Wisedome of GOD that if it savor of falshood or follie it came not from Him Ioh. 14.6 1. Cor. 1.3 He breathed it not But His Breath shall not faile shall ever be hable to serve His Church without all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the private Spirit and without all the additaments of Spiritus mundi And if we gape after them we make this Accipite more then needs And if we doe so I know not what shall become of us But the Holy Ghost may be received more waies then one He hath many Spiramina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many manners He comes And multiformis gratia He comes with Which way it is received 1. Pet. 4.10 He and they carrie the name of their cause and to receive them is to receive the Spirit There is a gratum faciens the saving grace of the Spirit for one to save himselfe by received by each without respect to others and there is a gratis data what ever become of us serving to save others by without respect to our selves And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of a holy Calling For it is a grace to be a conduit of grace eny way 2. Cor. 8.4 All these and all from one and the same Spirit That was heere conferred was not the saving grace of inward Sanctimonie they were not breathed on to that end The Church to this day gives this still in her Ordinations but the saving grace the Church cannot give none but GOD can give that Nor the gratis data it is not That came by the tongues both the gift of speaking diverse languages and the gift of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking wisely and to the purpose And we know none is either the holier or the learneder by his Ordination Yet a grace it is For the very Office it selfe is a grace Mihi data est haec gratia saith the Apostle in more plâ—ces then one and speakes of his Office and nothing els Eph. 2.7 c. The Apostleship was a grace yet no saving grace Els should Iudas have beene saved Cleerely then it is the grace of their Calling this whereby they were sacred and made persons publique and their acts authenticall and they enhabled to do somewhat about the remission of sinnes that is not of like availe done by others though perhaps more learned and vertuous then they in that they have not the like mitto vos nor the same Accipite that these have To speake with the least As the act of one that is a publique Notarie is of more validitie then of another that is none though it may be he writes a much fairer hand And this lo was the grace heere by breathing conferred to them of Spiritum a Spirituall of Sanctum an holy Calling and derived from them to us and from us to others to the world's end Bâ—t take heed we sucke no error out of this word holy No more then we doe out of the word annointed When time was it was shewed the annointing was no inward holinesse or hability to governe by but the right of ruling onely So heere it is no internall qualitie infused but the grace onely of their Spirituall and Sacred function Good it were and much to be wished they were holy and learned all But if they be not their Office holds good though He that is a Sinner himselfe may remitt sinnes for all that and save others he may though himselfe be not saved For it was not propter se he received this power to absolve himselfe but as the next word is quorumcunque eny others whosoever Some adoe we have to plâ—cke this out but out it must For an error it is an old worne error of the Donatists and but new dressed over by some fanaticall Spirits in our dâ—yeâ— that teach in corners One that is not himselfe inwardly holy cannot be the meanes of holinesse to another And where they dare too that One that is not in state of grace can have no right to eny possession or place For they of right belong to none but to the true children of GOD that is to none but to themselves Fond ignorant men For hath not the Church long since defined it positively that the baptisme Peter gave was no better then that which Iudas and exemplified it that a seale of iron will give as perfect a stamp as one of gold That as the Carpenters that built the Arke wherein Noe was saved were themselves drowned in the flood That as the water of baptisme that sends the childe to heaven is it selfe cast downe the kennell Semblably is it with these And they that by the Word the Sacraments the Keyes are unto other the conduits of grace to make them fructifie in all good workes may well so be though themselves remaine unfruitfull as doe the pipes of wood or lead that by transmitting the water make the garden to beare both herbes and flowers though themselves never beare eny And lett that content us that what is
of the Spirit is spiration or breathing In breathing there is a double act 1 there is a Systole a drawing in of the ayre and that is cold agreeth with CHRIST in water there comes a coole breath ever from the water 2 And there is a Diastole a sending forth of the breath and that we know is warme and agreeth with CHRIST in bloud For bloud is it that sendeth a warme vapor into all the limmes Agreeable to these two have you the two Spirits which upon the matter are but the two acts of one and the same Spirit 1 Inspired the Spirit of feare Esa. 11.2 The feare of GOD. 2 Out-breathed the Spirit of faith 2. Cor. 4.12 Faith in CHRIST Feare comes in water so saith Salomon the Feare of GOD is fons vitae the welspring of life Pro. 14.27 that is water Faith comes in bloud per fidem in sanguinem Ipsius Rom. 3.25 through faith in His bloud So is every one that is borne of the Spirit And to blow out faith still and never draw in feare is suspicious is not safe The true spiration the breathing aright consisting of these two is a signe of the right Spirit 2. Speech Ioh. 3.8 The next signe in the same verse too And you heare the noyse of it For so the Apostle saith the Spirit speakes evidently that is His noise and speech is evidently to be distinguished from those of other spirits His comming in tongues this day sheweth no lesse Which signe of speech doth best and most properly sort heer with a witnesse For a witnesse what he hath to testifie speakes it out vocally What noise then is heard from us What breath we What speakes the Spirit manifestly from our mouthes If cursing and bitternesse and many a foule oath If this noyse be heard from us If we breath minas caedes bluster out threatning and sâ—aying that noyse If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotten corrupt Act. 9.1 Eâ—hes 4 29. Maâ— 14. â—0 obscaene communication come out of our mouthes we are of Galilee and our very speech bewrayeth us This is not the breath of the Spirit this He speakes not evidently He speakes it not It is not the tongue of heauen this Not sicut dedit Spiritus eloqui no utterance of the Spirit 's giving Act. 2.4 Some of Christ's water would doe well to wash these out of our mouthes The speech sounding of the Spirit is a signe of the true Spirit 3. Action 1. Cor. 1â— â—â— The lâ—st but the surest of all omnia haec operatur Spiritus And the woâ—ke is as cleerly to be distinguished as the speech Each Spirit hath his proper woâ—ke and is knowen by it No man ever saw the workes of the Devill come from the Sâ—iâ—it of GOD. Be not deceived the workes of uncleanesse come from no Spirit Mat. 12.43 Iam. 4.5 1. Cor. 2.12 but thâ— uncleane spirit The workes of Cain from the spirit of envie The workes of Demas from the spirit of the world All the grosse errors of our life from the spirit of error But this this is the Spirit of Truth And the breath the speech the operations of him beare witnesse that He is so Now if He will depose that the water and bloud CHRIST came in He came in for us and we our parts in them in them and in them both and so deposing if we feele His breath heare His speech sâ—e His workes according we may receive his witnesse then For His witnesse is true Now that upon this day the day of the Spirit the Spirit may come and beare this witnesse to Christ's water and bloud there is to be water and bloud for the Spirit to beare witnesse to So was there ever as this day in the Church of Châ—ist Water a solemne Baptisme in memorie of the first three thousand this day Act. 2.41 baptized by Saint Peter And bloud never a more frequent â—ucâ—aâ—ist then at Pentâ—câ—st Act. 20.16 in honour of this Spirit to which Saint Paul made such hast with his almes and offerings Wiâ—nesse the great workes done by Pentâ—costall oblations which very oblations remaine in some Churches to this day So are we now come to the Râ—versall to the last non solum and heer it is III. The Râ—vâ—â—sall Not in the Spirit alone but in water and bloud reciprocè As not these wiâ—hout the Spirit so neither the Spirit without these that is without the Sacâ—amâ—nt wherein thâ—se be So have we a perfect circle now Neither in water without bloud nor in bloud without water nor in them alone without the Spirit nor in the Spirit alone without them This day Christ comes to us in bloud in the Sacrament of it so But as we said before either is in other Bloud is not ministred but there is an ingredient of the purifying vertue of water withall in it So he comes in water too Yea comes in water first so lye they in the Text water to goe before with us So did it at the very institution it selfe of this Sacrament The pitcher of water Mar 14 13. and he that carried it was not in vaine given for a signe went not before them that were sent to make ready for it for nothing It had a meaning that water and it had an use Their feet were washâ—d with it and their feet being clean they were clean every whit Many make ready for it Ioh. 13.10 that see neither water nor pitcher It were well they did their feete would be washed so would their hands Psal. 26.6 in innocencie that are to goe to His Altar In innocencie that is in a steadfast purpose of keeping our selves cleane So to come For to come and not with that purpose better not come at all To finde a feeling of this purpose before and to marke well the successe and effect that doth follow after For if it faile us continually Christ did not come For when He comes though it be in bloud yet He comes with water at the same time Ever in both never in one alone His bloud is not onely drinke to nourish but medicine to purge To nourish the new man which is faint and weake GOD wote but to take downe the old which is ranke Heb. 9.14 in most It is the proper effect of His bloud it doth cleanse our consciences from dead workes to serve the living GOD. Which if we finde it doth Christ is come to us as He is to come And the Spirit is come and puts His Teste And if we have His Teste we may goe our way in peace we have kept a right Feast to Him and to the memorie of His comming Even so come LORD IESVS and come O Blessed Spirit and beare witnesse to our spirit Zach. 13.1 Mar. 14.24 that CHRIST 's water and His bloud we have our part in both both in the fountaine opened for sinne and for uncleanesse and in the bloud of the New Testament the Legacie whereof
is everlasting life in thy kingdome of glorie Whither CHRIST that paid the purchase and the Spirit that giveth the seisin vouchsafe to bring us all A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XX. of May A. D. MDCXXI being WHIT-SVNDAY IAM CHAP. I. VER XVI XVII Nolite itaque errare fratres mei dilectissimi Omne datum optimum omne donum perfectum desursum est descendens a PATRE luminum apud quem non est transmutatio nec vicissitudinis obumbratio Erre not my deere brethren Every good thing and every perfect gift is from above and commeth downe from the FATHER of lights with whom is no variablenesse neither shadowing by turning AND if every good giving and every perfect gift what giving so good or what gift so perfect as the gift of gifts this dayes gift the gift of the HOLY GHOST There are in it all the points in the Text. It is from above It descended visibly this day and from the Father of lights so many tongues so many lights which kindled such a light in the world on this day as to this day is not put out nor shall ever be to the world's end First the HOLY GHOST is oft styled by this very name or title of the gift of GOD. If you knew the gift of GOD saith our SAVIOVR to the woman at the well's side Ioh· 4 1â— What gift was that It is plaine there the water of life That water was the Spirit Ioh. 7.39 This He spake of the Spirit saith Saint Iohn who knew his mind best as then not yet given but since as upon this day sent into the world Secondly This gift is both good and perfect so good as it is de bonis optimum of all goods the best and of all perfects the most absolutely perfect the gift of perfection or perfection of all the gifts of GOD. Act. 8.20 2. Cor. 9.5 What should I say Not to be valued saith Saint Peter not to be uttered saith Saint Paul as if all the tongues that were on earth before and all that came downe this day were little enough or indeed were not enough not able any way to utter or expresse it Thirdly Nay it is not one gift among many how complete soever but it is many in one so many tongues so many gifts as so many grapes in a cluster so many graines Psal. 68.18 in a pomgranate In this one gift are all the rest Ascending upon high dona dedit He gave gifts all these dona were in hoc Dono all those gifts in this Gift every one of them folded up as it were inclusivè The Father the fountaine the Sonne the Cisterne the HOLY GHOST the conduit-pipe or pipes rather for they are many by and through which they are derived downe to us Fourthly and lastly not onely in him and by him but from him too For He is the Gift and the Giver both 1. Cor. 12.4 There is great varietie of gifts saith Saint Paul bâ—t it iâ— oâ—e and the same Spirit that maketh distribution of them to every man severally even as himselfe pleaseth Both the thing given and the Party that giveth it all dâ—rived to us from him wrought in us by him and by us to be referred to him At the time of eny of GOD 's gifts sent us by Him to speake of Scriptures of this nature cannot seeme unseasonable but of all other at the time of this gâ—â—t 〈◊〉 â—roperly Dona dedit hominibus what day was that even this very day Dies 〈…〉 hic so many tongues so many gifts This day I say whereto Doâ—um Dei and Donum Diei fall together so happily We have brought it to the Day The Summe 1. Ioh 2.7 It will not be amisse to touch the end a little which the Apostle aimeth at in these words It is the old it is the new Commandement Mandatum vetus novum to make us love GOD. The point whereto the Law and the Prophets drive yea the Gospel and the Apostles and all We cannot love Him well whom we thiâ—ke not well of We cannot thinke well of him whom we thinke evill comes from Then to thinke so well of GOD as not to thinke any evill not any evill no but instead thereof all good commeth to us from Him So thinking we cannâ—t choose but we must love Him And to this end at the thirteenth verse before Saint Iames had told us plaine GOD is not the Author of evill Not tempted himselfe not tempting any to it As at that verse not the Author of evill So at this the Author of all and every good Men when their braines are turned with diving into GOD 's secrets may conceipt as they please but when all is said that can be No man can ever entirely love him whom he thinkes so evill of as to be the author of evill We are with Saint Iamâ—â— to teach and you to beleeve that will procure you to love GOD the better not that will 〈◊〉 your minds or make you love Him the worse That therefore Saint Iames denies peremtorily No evill Nemo dicat Let no man speake it let it not once be spokâ—n But let this be hardly That all the good we have or hope for descends downe from Him And that Saint Iames heere affirmes as earnestly Erre not my deere bretâ—ren It is to erre to thinke otherwise for that absolutely Every good giving and againe over Every perfect gift there is not one of them all but from Him they come And so we in all duty to love Him from whom all and all manner good proceedeth This is his end Love and that falls fitt and is proper to this Feast the Feast of Love For Love is the proper attribute and proper effect of the Spirit Per charitatem Spiritus Rom. 15 30. the love of GOD is shedd abroad in our hearts by the Holy Ghost this day given unto us The Division The verse to the Chapter is a cleere and a strict proposition but hath in it the force or energie to make a complete argument For if all good from GOD then no evill Iam. 3.11 Saint Iames layes it for a ground Salt or bitter water and sweet cannoâ— iâ—â—ue both from one fountaine Nor the workes of darknesse from the Father of lights never But we take it onely as a proposition with a little Item at the end of it If we aske the questions of Art concerning it Quae Quania Qualis Quae It is Categoricall Qâ—anta It is universall Qâ—alis First it is affirmative then true Erre not 〈◊〉 before it So true as to thinke the contrarie is a flat error The Rules of Logique divide a proposition to our hands into the fore-part in Schooles they call it Subjectum and into the after-part which they call Praedicatum 1. The subjectum heere is Omne datum c The praedicatum Desursâ—m est c The Subject is double 1 Datum bonum and 2
Sacrifice of Christians which is most acceptable to GOD. Now then that which went before in the Head CHRIST on the Crosse is daily performed in the members in the Church CHRIST there offered himselfe once for us we daily offer our selves by CHRIST that so the whole mysticall body of CHRIST in due time may be offered to GOD. This was begun in the Apostles in their Liturgie of whom it is said Acts 13. Ministrantibus illis while they ministred and prayed the Holy Ghost said unto them c. Erasmus reads it Sacrificantibus illis while they Sacrificed and prayed If they had offered CHRIST'S Naturall body the Apostles would have made some mention of it in their writings as well as they do of the Commemorative Sacrifice The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is a Liturgicall Sacrifice or a Sacrifice performed or offered in our Liturgie or forme of GOD'S Worship so the offering of our selves our soules and bodies is a part of Divine worship Now as it is not enough to feed our owne soules unlesse we also feed both the soules and bodies of the poore And there is no true Fast unlesse we distribute that to the poore which we denie to our bellies and stomache And there cannot be a perfect and compleate adoration to GOD in our devotions unlesse there be also doing good and distributing to our neighbours therefore to the Sacrifice of praise and thanksgiving in the Eucharist in the Church mentioned in the fifteenth Verse we must also add beneficence and communication in this Text For Devotiâ— debetur Capiti Beneficentia membris the sacrifice of devotion iâ— due to our Head CHRIST and pietie and charitie is due to the Members So then offer the Sacrifice of praise to GOD daily in the Church as in the fifteenth Verse and distribute and communicate the Sacrifice of compassion and Almes to the poore out of the Church as in this Text. Shall I say extra Ecclesiam out of the Church I do not say amisse if I do say so yet I must say also intra Ecclesiam this should be a Sacrifice in the Church the Apostles kept it so in their time Pâ—imo Die the first day of the weeke when they came together to pray and to â—reake bread Saint Paul's rule was Separet unusquisque Let every one set apart or lay by in store as GOD hath prospered him that there be no 〈…〉 tenders her Prayers and 〈…〉 Service of that day 〈…〉 observed among us For 〈…〉 â— Cor. â— 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 â—heâ—e is the word Liturgie 〈…〉 not onâ—ly supplyeth the 〈◊〉 of the 〈…〉 thanksgivings unto GOD. So the Lord's day 〈…〉 observed when to our Praâ—ers and Prayses and 〈◊〉 〈…〉 and Bodies we also add the Sacrifice of our Goods and Almes and othâ—â—â—orkes of 〈◊〉 to make it up perfect and compleate that there 〈…〉 of the day in the proper day there of and these two 〈…〉 ioyned heâ—re by GOD and his Apostle may never be 〈…〉 〈…〉 first preached in the Mount and then 〈◊〉 〈…〉 when we have offered our selves our soules and 〈◊〉 〈…〉 in the Church unto GOD by our High Priest CHRIST we must not rest these but 〈…〉 offer our goods and almes whither in 〈…〉 to the 〈◊〉 of the poore member of CHRIST 〈…〉 And 〈◊〉 the 〈◊〉 1 the sâ—crifice of Praise 2 and the sacrifice of 〈…〉 to be 〈…〉 insâ—parable insomuch that he that will give 〈…〉 and body to 〈◊〉 will never spare also to give his goodâ— to those 〈…〉 anâ— thirs◠〈◊〉 nakednesse See how our Apostle ioynes these 〈…〉 By CHRIST our High Priest Let us offer our 〈…〉 should be thought to be all the whole sacrifice that man is to 〈…〉 he adds this second with a Nolite oblivisci by a kind of Negative which is many times more forcible then an ordinary Affirmative To do good and 〈…〉 fâ—aring as it were left when man had done his homage and 〈…〉 he holds in chiefâ— he might thiâ—â—e that were enough to 〈◊〉 〈…〉 Church on the Lord's day and then forget his Brother all the weeke after and never to take compassion on him whereas the truth is Vnâ—s amor bu◠〈…〉 the love is but one wherewith we love GOD for himselfe and 〈…〉 for his sake â—s there be two eyes yet but one visuall 〈…〉 no purpose to learne our duty at â—he mouth of GOD'S 〈◊〉 〈…〉 to put it in practise all our weeke or life following aâ— iâ— it were a maâ—â—er onely for the braine and understanding whereas in truth first it sâ—oâ—ld 〈◊〉 fâ—ith and â—hen fructifie in our lives So it is a very short love to professeâ—â— love GOD whom we have not seene and sterve â—ur poore brethren who lye at our gates in such sort that we cannot choose but see them 〈…〉 containe Divisiâ— first an Act Beneficentia communionis to do good 〈…〉 and that â—ust needs be a great worke for it is to do good and 〈◊〉 is truly 〈◊〉 but that which is good 2. A Caveat Nolite oblivisci it is a 〈…〉 very important to our salvation it may not be forgotten 〈…〉 it may seeme in it selfe yet it is of a high rate and great esteeme 〈…〉 they are sacrifices and sacrifices of much price though they 〈…〉 of bread or dropps of water And so much the more preciâ—â—â— becaus◠〈…〉 gratefull to GOD Delectatur or placatur Deus God is pacified or God is well 〈◊〉 and all the world is well given to appease and pacifie his wrath 〈◊〉 gaine his 〈◊〉 Now the worke is comprised in two words Beneficentia communicatio beneficence and distribution Beneficence or bounty that is Affectio cordis the affection and 〈…〉 heart And 〈◊〉 and distribution that is Opus manuum 〈…〉 hâ—nd And thâ—sâ— two maybe no more divided then the two other 〈…〉 in the sacrifice of our selves and Charity in the Reliefe of the 〈◊〉 For 〈◊〉 is 〈…〉 as the fountaine and spring or cisterne whence all 〈◊〉 of Compassâ—â—â— doâ— arise and Distribution is ut Rituli as the Rivers or channells or pipes by which the waters of comfort and goodnesse are carried to hungry soules Beneficence is as the Sunne distribution is as the light that proceeds from the Sunne At the beneficence of the heart there we must begin and by the distribution and communication of the hand there is the progresse And it is not enough that our heart is charitable full of compassion if we be cluster-fisted and close-handed and give nothing Goe and be warme and goe and be fedd and goe and be clothed they be verba comâ—aâ—â—ssionis words of compassion but if we do not as well feed and cloth as our tongue blesseth we may have gentle hearts like Iacob's voice but our hands will be cruell and hayry like Esau's that vowed to kill his Brother And true Religion is no way a gargalisme onely to wash the tongue and mouth to speake good words it must root in the heart and