Page  664*THou art gone up, a Motion: and, on high, a Place. Christ, in His ascendent, goi•g up; Christ, on high, is a good sight. A better sight to see Him so, tanquam aquila in nubibus, then tanquam vermis in pulvere; an Eagle in the clowds, then a worme in the dust,* as a great while we did. To see a clowd to receive Him, then a grave-stone to cover Him. Better, leading Captivitie, then himselfe led captive: Better, recei∣ving gifts for men, then receiving wrong from them. Yet, it is strange, Saint Paul (Ephes. 4.) commenting upon this verse (whereto we shall often have recourse;) as we are looking at His going up on high,* pulls us back, and tells us of His being heere downe below:*In that He ascended, what is it (saith He) but that he descend•d first? A note, out of season, one would thinke. But, he best knew, what was proper, and pertinent; and that is, that CHRIST's going up, is ascensus pest descensum.

And this, as it is for His glorie: (For, when one hath been downe, then to get up, is twise to get up. Farr more, for his glorie, then if he never had been downe. And, the lower he hath been downe, the more glorious is his getting up. Bis vi•cit qui vic∣tus vincit; Being overcome, to overcome, is twise to overcome: For so, he over∣comes his overcomers, and that is a double victorie.) As, for His glorie; so, for our good. For, His being above, before He was below, is nothing to us. But be∣ing below first, and then, that He went up, that is it we hold by. As the Sonne of GOD, He came downe: As the Sonne of man, He went up. If, as the Sonne of man; there is hope, that the Sonnes of men may do the like.

But, alwaies remember, there must be a descent before. Ascendit Angelus & factus est diabolus: Why? He never descended first, and therefore is now in the bot∣tome of hell. But, He that first descended, and ascended after, is now in the topp of hea∣ven. To reach us, this high top must have a deepe root. He that is thus high now, was once low enough. We to be as He was, before we be as He is. Descending, by humilitie; con-descending, by charitie. For, he that so descendeth with Him. He it is, and none other, that shall ascend up after Him. This is Saint Paul, upon Ascen∣disti, His Mot•on.

*Now, will you heare him upon in altum, on high, the pitch of his motion? On high, is somewhat a doubtfull terme: if it be but to some high mountaine (as they thought of Elias) it is on high, that. How high then? The Apostle takes the true altitude for us. Neither, to Sion, nor to Sinai, set one upon the other, and Pelton up∣on Ossa too; it is higher yet. So high (saith Saint Luke) till a clowd came and tooke him out of their sight.* And what became of Him then? That, the Apostle supplies: He came 〈 in non-Latin alphabet 〉above,〈 in non-Latin alphabet 〉aloft:〈 in non-Latin alphabet 〉, above all th• heavens, even the very highest of them.

Keeping just correspondence between his high, and his low. That, was ad ima terrae, to the lowest parts of the earth, then which none lower, none beneath them. This was all summa •oeli, the highest top of the heavens, then which none higher, none above them.

So, Exurg•t Deu•, the first verse is not enough: that was but from the lower parts of the earth, •o the upper parts of it. Ascendat in altum, Let him goe up on high; Set up thy selfe LORD above the heavens;* there is His right place. And so now, He is where He should be: This for in altum.

But, we must not stand taking altitudes: This is but the gaze of the Ascension. The Angels blamed the Apostles;* that blame will fall upon us, if we make but a gaze of it. What is there in it, hominibus, for us men?

First, is he gone upon high? We may be sure then, all is done and dispatched heer below. He would not hence re infectâ, till his errand were done, He came for. Page  665 All is dispatched: for looke to the Text: He went not up till the battell fought, and t•e victorie go ten. For, the next point is, Captivitie is led captive. So,* no more for 〈◊〉 heer to do: Consummatum est. And after it was consummatum est for us, no rea∣son but it should be consummatus sum with Him also.

But though all be done heer, all is not there; there above, whither He is gone. [ 2] There is somewhat still to be done for us. We have our cause there to be handled, and to be handled against a false and slanderous adversarie (so Iob found him.*) By means of His being there on high, Habemus Advocatum (saith S. Iohn) we have an Advo∣cate, will see it take no harme. And what were such a one worth in place where?

But as our case is (for the most part) we rather stand in need of a good High-Priest, [ 3] to make intercession; then of a ready Advocate, to put in a plea for us. And He is there likewise to that end: on high within the sancta sanctorum, as a faithfull High-Priest, for ever to appeare,* and to make an atonement with GOD for our transgressi∣ons. Thus, there, all is well.

But, how shall we do heer, if He be gone up on high from us? Not a whit worse: [ 4] Ascensor caeli, auxiliator (saith MOSES, Deut. XXXIII.XXVI.) By being there, He is the better hable to helpe us: to helpe us against our enemies. For, in that He is on high, he hath the vantage of the high ground; and so hable to annoy them, to strike them downe, and lay them flat (S. Paul found it:) yea,* to raine downe fire and brimstone, storme and tempest upon them.

To help us against our wants. Wants, both temporall; (for, from on high He can [ 5] send downe a gracious raine vpon His inheritance to refresh it:) and spirituall; for from on high, He did send downe the gifts and graces of the Spirit,* the dona dedit of this Feast, and of this text, both. Looke to the Text. He is so gone up, that our ene∣mies are his captives: we shall not need to feare, they can go no further then their chaine. And, though He be gone; dona dedit, He is ready to supplie us, upon our need, with all gifts requisite. We shall not need to want: for, no good thing will He with∣hold from them, that have ascensiones in corde,* that have their hearts upon Him and up∣on His ascension: that lift up their hearts to Him there.

There is yet one, and I keep that (for it shall be the last.) In that He is ascended into [ 6] heaven, Heaven is to be ascended to: By the new and living way that is prepared through the veile of His flesh, a passage there lieth thither. They talke of discoveries,* and much adoe is made of a new passage found out to this or that place: what say you to this discoverie in altum, this passage into the land of the living? Sure, it passes all.* And this discoverie is heer: and upon this discoverie, there is begun a commerce, or trade of entercourse, between heaven and us. The commodities whereof, are these gifts: (we shall after deale with them.) And a kind of agencie: CHRIST being there, for us; and the Spirit heer, for GOD; either Agent for other. It is the happiest n•wes, this, that ever came to mankind. For, hominibus, for mankind it is, He is gone up: for, that is to be repeated to all three, and every of them 〈 in non-Latin alphabet 〉¹ He is gone up on high, for men; ² Led captivitie captive, for men, ³ as well, as received gifts for men.

His going up then, is not all for Himselfe; some part (and that no small part) for us. For, thither He is gone,*ut Praecursor noster (Heb. VI.) as our fore-runner or Her∣benger, Pandens iter ante eos (saith the Prophet Mica) to make way before us.*To pre∣pare a place, and and to hold possession of it in our names (saith He Himselfe.) Till (say the Angels) as He was seen to go up, so shall He likewise be to come downe againe.* Once more to descend (it is His last:) and upon it, His last ascending into His high Tribunall-seate; there, as our favourable Iudge, to give us the Ite benedicti,* the immediate war∣rant for our ascensions. And so he shall take our persons thither, where He now is in our persons, that where He is, we may be there also. And thus much, for His going up on high.

Now, the Manner, how He went. Ascendit DOMINVS in jubilo,* saith the XI.VII. Psalme, a proper and peculiar Psalme for this day, For, this is the fiftieth day,Page  666•nd fifty i• the number of the I•bilee: We must looke for a Iubilee ever at Pentecost. H•went up in Iubilo: Now, to a Iubilee, there got two acts: ¹ The releasing of Priso∣ner's; one. And the new giving or granting estates gra•is. (don• dedit) the other. And both are heer.

*He went up in triumph, as a •oman Victor up to the Capitol; as David, after his conquest, •p to 〈◊〉: so He, to the Capitol in heaven, to the Sion that is above, the high and holy plac•s made without hands. Now, two actus triumphales the•e were: One, Captives led bound before the Chariot: ² The other, casting abroad of new coine, or (as they called them) missilia, among the multitude. And these two are in this. This, the man•er of His going up, like the Iewe's Iubilee, like the Heathen's •riumph. ¹ First then, of His valour, in His victorie; leading His captivitie. ² Then, of His bounty, in His Triumph; dispersing His gifts.

*Of the first. Heer is a Captivitie led in triumph. A Triumph is not but after a victo∣rie: not a victorie; but upon a battell: and (ever) a battell presupposeth b•stilitie; and that, some quarrell, whereupon it grew. His ascension is His triumph; His Re∣surrection, His victorie; His death, His battell; His quarrell is hominibus, about us men, for another captivitie of ours, that had happened before this.

I aske then, what was this Captivitie heer? Of whom? when taken? when ledd? (For, taken it must be, before it can be ledd in triumph.) Some interpret it by Satan; lay, it was by Him, and the power of darkenesse. Some other, that it was Adam and all his progenio: and so, we are in it too. And both say well: they and we were taken together. For, when they were taken captives, we that then were in their hand and power, as captives to them, were taken together with them. So, both were taken; and by CHRIST, both: but not both alike. Both were taken, but not both led. They were taken, and led: we are taken and let goe. And not let go barely, but re∣warded with gifts, as it is in the Verse. Both these are within the compasse of this Psalme.

To begin with this of the Verse: we find it more particularly set downe, Colos. II. There,* of the Principalities and powers of hell, it is said, CHRIST spoiled them, made a shew of them, triumphed over them in His owne person.

With these He had battell at His death, and then He seemed to lose the fi•ld But, up againe He got at His Resurrection: and then got the day, carried the victorie cleare.* For lo, as with a trumpet, the Apostle soundeth the victorie, Abs•rpta est mors in victoriâ, death is swallowed up in victorie.

But what was the quarrell? That, began about us, hominibus: (In every branch, we must take in that word.) For, no other quarrell had He, but that these, whom He leads away captive heer, had led us captive away before.

*And the quarrell was just: for, we w•re His: twise His, ¹ His once, by creation, the worke of His hands. ² His againe now, by redemption, the price of His bloud. He had no reason to lose that, was His, quite. It stood not with his honour, to see them carried away without all recoverie.

*But, how came we captives? Looke to Gen. III. There ye find Lex memb•orum, (as S. Paul calleth it;) fleshly lusts (as S. Peter;) a garrison, that lieth in us, even in our loines, and sight against our soules. They surprised Adam (and, of whom one is overcome, his captive he is.) So was he led away captive, and in him all mankind. The effect whereof ye see, at CHRIST's comming. The spirit of error had (in a manner) seised on all the world. And, if Errour had taken his thousand; Sinne had, his ten thou∣sand (we may be sure.) And this was the first captivitie, under the power of Satan. For, Sinne and Errour are but leaders under him; take to his use: and so all mankind held captive of him at his pleasure. And, O the thraldome and miserie, the poore soule is in, that is thus held and hurried under the servitude of sinne and Satan! The Heathen's pistrinum, the Turkie-Galleyes are nothing to it. If any have felt it, he can understand me, and from the deep of his heart will crie, Turne our captivitie O Lord.*

Page  667Will ye then see this Captivitie turned away, and those, that tooke us, taken themselves? Looke to His resurrection. Agnus occisus est, is true; like a lamb He died;* but that was, respect had to His Father. To Him, He was a Lamb in all meekenesse, to 〈◊〉 His justice, and to pay Him the ransome for us, and for our enlargement, whose prisoners justly we were. That paid, and justice satisfied, the hand-writing of the Law, that was against us, was delivered Him, and He cancelled it.* Then had He good right to us. But death and he that had the power of death, the divell, for all that,* would not let Him goe, but deteined Him still wrongfully. With them, the lamb would do no good: So, he tooke the lyon. Died a lamb, but rose a Lyon, and tooke on, like a Lyon indeed; broke up the gates of death, and made the gates of brasse flie in sunder: trod on the Serpent's head and all to bruised it; came upon him,*tooke from his armour wherein he trusted, and divided his spoiles. (So it is in the Gospell; So, in this Psalme.) Till He had right, He had no might; was a lamb. But, he had no sooner right, but He made his might appeare; was a Lyon: Et vicit Leo de tribu Iuda.* His right was seene in his death; His might, in his Resurrection.

Ye see them taken: Now, will ye see them ledd. Of this victorie, this (heere) is the triumph. And, if ye will see it more at large, ye may,* in the Prophet Hosee 13. and out of him, in the Apostle (I. Cor. XV.) death ledd captive without his sting: Hell ledd, as one that had lost the victorie: The strength of sinne (the Law) rent, and faste∣ned to His Crosse, ensigne-wise: The Serpent's head bruised borne before Him in tri∣umph, as was Golia's head by David returning from the victorie. And, this was His triumph.

So then, upon the matter, heere is a double captivitie, a first and a second. 1. A first, and in it captivans, they; and captivata, we. 2. A second, and in it captivans, He; and captivata, they. They tooke us, and He tooke them. And this is the Iubilee; that He, that was overcome, did overcome; and they, that had overcome, were overcome themselves. That captivans is become captivata, and captivata is brought out of Cap∣tivitie and set at libertie. For, the leading of this Captivitie, was the turning away of ours.

The five Kings (Gen. XIV.) tooke Sodome, and caried Lot away prisoner: Comes me Abraham upon them, takes the five Kings, and Lot in their hands: So Lot, and they (both) became Abraham's captives. The Amalekites (1. Sam. XXX.) tooke Ziklag, David's towne, his wives, children, and all his people. David makes after them, takes Amalek, and with them, his owne flocke too: and so became master of both. So did the Sonne of Abraham, and the Sonne of David, in this captivitie, heere.

For all the world, as an English ship takes a Turkish Galley, wherein are held many Christian Captives at the oare. Both are taken, Turkes, and Christians; both become prisoners to the English ship. The poore soules in the galley, when they see, the En∣glish ship hath the upper hand, are glad (I dare say) so to be taken: they know, it will turne to their good, and in the end, to their letting goe. So was it with us, we were the children of this captivitie. They, to whom we were captives, were taken captive them∣selves, and we with them. So, both came into CHRIST's hands: They and we His prisoners both. But with a great difference. For, they are caried heere in tri∣umph, to their confusion (as we see) and after condemned to perpetuall prison and torments. And we, by this new captivitie, ridd of our old,* and restored to the libertie of the Sonnes of GOD. So that, in very deed, this captivitie fell out to prove our feli∣citie: we had beene quite undone, utterly perished, if we had not had the good hap, thus to become CHRIST's prisoners.

It is not good (simply) to be taken captive: but thus, it is. For, faelix captivitas capi in bonum: He is taken in a good houre, that is taken for so great a good. A happy captivitie then, may we say: indeed, so happy; as no man can be happy, if he be not thus 〈◊〉 prisoner by CHRIST. It is the only way to enjoy true liberty. And this, for this great Captivitie heere ledd

Other inferior Captivities there be, in this life, and those not lightly to be regarded Page  668 neither. But, this of Mankinde is the maine: the rest, all derived from this, and but pledges of it. We have lived to see, that Ascensor Coeli, was Auxiliator noster, and Ductor captivitatis nostrae, even this way.

In LXXXVIII, the invi•cible Navie had swallowed us up quick, and made full accompt to have led us all into captivitie. We saw them ledd, like a sort of poore Cap∣tives round about this Isle, sunke and cast away, the most part of them, and the rest sent home againe with shame. Eight yeares since, they that had vowed the ruine of us all; and, if that had been, the thraldome of this whole land: they were led captives in the literall sense (we saw them) and brought to a wretched end before our eyes. So, He, that heer did; still can, and still doth lead captivitie captive for the good of His. Take these as remembrances heer below; but looke up beyond these to our great cap∣tivam d•xisti heer: And make this use of both, that we, both these waies, bei•g deli∣vered,*out of the hands of our enimies, and from the slavery of Satan, might serve Him, whose service is perfect freedome, in righteousnesse and holinesse before Him, all the daies of our life.

And this for the first point of Ascendit in Iubilo (a principall part where∣of was the releasing of captives.) And so much for the triumph of His victo∣rie: Now, for the bounty of His Triumph. In that, His valour; valour in lea∣ding captivitie: In this His magnificence, magnificence in dist•ibuting Hi• gifts.

*Accepit dona. All this while, there hath beene nothing, but going up: Heere now, there is something comming downe, even Love, with his handfull of gifts, to bestow them on us: which is the second part; even His largesse or boun∣ty, as it were the running of the Conduits with wine, or the casting abroad of His new coyne, among the lookers on, on this, the great and last day of the Feast, the conclusion or shutting up of His triumph. This is the day of dona dedit in kind, and dona dedit, the high honour of this Feast. Alwaies, the height of his place, the glo∣rie of his triumph, makes him not forget us, we see by this. He sends these for a to∣ken, that he is still mindfull of us.

Foure points there be in it. ¹ Received, first: ² Then, gifts: ³ Thirdly, for men: ⁴ And last, an enlargement of this last word men; for such men, as of all men, seemed least likely to get any of them, Even for His enimies.

*Received. The Prophet heer saith, Dona accepit; the Apostle he saith, *dona dedit; and both true: Accepit & dedit; for, accepit ut daret: He did give, what he received; for, he received to give. So, what he received with one hand, he gave with the other. For, he received not for himselfe, but for others; Not, to keep, but, to part with them againe. And, part with them he did, witnesse this day, the day of the giving.

Received, from whom? Whosoever the party was, he received them from, he seemes to stand well affected to us. It is the Father. And we see, he said true of him, I goe up to my Father, and to your Father; that is, yours as well as mine.* Which appeareth, in His Fatherly goodnesse, ready to part with them to us. Yet, not immediatly to us; but, by him, to us: that, seeing by whose hands they come, we might know, know and acknowledge both, for who•e sake, both he giveth, and we receive them. We, of him: he, of his Father; but, for us, and for our use.

*Received gifts. Alas poore captives! Never thinke of any: Tantùm libera nos is all, they say. Free us onely, and we desire no more. This one gift is enough, will richly content them; Even the gift of liberty, we even now spake of. E∣nough for them; but, not enough for Him, The Scripture offereth greater grace. He will let them goe,* but not let them goe away empty; send them away rewarded, and not with one gift, but plurally, dona; with many. So many, as in the Page  669•ext verse, He saith, they be even laden with them. And, not give them again their former estate freely (the Iubilee of the Law;) but, a farr better then that was, even in heaven, which is farr beyond the Lawe's, and is (indeed) the Iubilee of the Gospell.

To spea•e of these gifts in particular, one houre-glasse will not serve, they be so many. To recapitulate dona in Dono, all in one: It is the gift of gifts, the Gift of the Holy Ghost, the proper Gift or Missile of this day. O si scires Donum Dei (saith our Saviour of it) if we but knew this Gift! And GOD graunt,* we may know it (that is) that we may receive it; for, then we shall, but otherwise, we shall never know in: For, nemo seit, nisi qui accep•rit; but he that receiveth it,* no man know∣eth it.

But, GOD it is, this Gift. The Text is direct: This giving is, to the end, GOD may dwell with us. That cannot be, if He that is given, were not GOD. So then, Man He carried up to heaven: GOD He sent downe to earth: Our flesh is there, with GOD; His Spirit, heer, with us. Foelix captivitas, we said before; Foelix cambium, may we now say: A happy Cap•ivitie, that; a blessed exchange for us, this.

This is but one: it is expressed plurally; Dona, many: There be many in it. It is, as the Arke of the Covenant: the Arke was not empty, no more is this. The two Tables, that teach the hea•t; the hidden Manna, that feedeth the soule; the Cen∣ser, that perfumeth all our prayers; the Rodd, which makes us do (as it selfe did) of withered, and d•ad, to revive and flou•ish againe. Great variety of gifts there are in it, and all are f•athers of the Dove mentioned in this Psalme (ver. 14.) either, the silver feathers of her wing; or the golden of her neck; For, all are from her. They are reduced all to two: ¹ The Gifts (1 Cor. 12.) ² The Fruicts (Galat. 5.*) The gifts knowen by the terme gratis data: The fruicts perteining to gratum faciens. But the gratum faciens being to every man for himselfe: The gratis data, for the benefit of the Church in common. These later are ever reckoned the proper, and most prin∣cipall dona dedit of this day. And indeed, they are all in all. For, by them are the Si∣ents planted, on which the other (the f•uicts) doe grow.

And so it is. For, what were the true and proper gifts this day sent downe, were they not a few tongues? And those tongues had heads, and those heads belonged to men, and those men were the Apostles. Vpon the point, these gifts, in the end,* will •all out, to prove men: The Gift even leading us to the Office, and the office to the P•r∣sons, by whom it is borne.

In the place (Ephes. 4.) where the Apostle comments upon this verse,* and upon this word gifts: aske him, What the gifts be? He will tell us, Ipse dedit quosdam Apostolos, He gave some Apostles, some Prophetts, some Evangelists: These were of the Gifts. These three now are gone, their date is out. But, in the same periode, He putts Pastors and Doctors too; and them we have sti•l, and they are all the re∣maines, that are now left, of the dona dedit of this day. A point, I wish to be well thought on: that, for these gifts, this Feast is holden; that for these, we keepe this high Holy-day.

What, and are these such goodly Gifts? Yea, the Apostles, Prophetts, Evange∣lists, we graunt: For, we love to build Sepulchers, as well as the Pharisees: They must be dead, yet we esteeme them. O if we had lived in the Apostle's dayes, we would have made other gates account of them, that we would. We know, how our Fathers then did; we would even have done the same. For, those, we have left, it is dayly heard and seene, how poore a ra•e we set on them. This we finde: The Apostles themselves, were faigne to magnifie their own Apostleship, and to say: Well they ho∣ped, the day would come, when their people's faith were as it should be,* that they also should be esteemed according to their measure; that is, better then they were. So that, they were undervalued. I will not say the same of these, which are all, that are now left of this dona dedit: that, of these Holy-day gifts, there is but a working-day ac∣•ompt. Yet, these are they, that dayly doe rescue men and women laden with sinnes, Page  670 and so captives to Sathan, from Sathan's captivitie, and take them prisoners to C•rist. These they, by whose meanes and ministerie, are wrought in us those impressions of grace, which we call the fruicts of the Spirit, the price whereof is above all •o•dly gifts whatsoever. And, if GOD dwell among us, these be they, by who•e 〈◊〉 and exhortation, we are edified, (that is) framed and reared up, a meete bu•lding •or Him.

*Truely, if we did but seriously thinke of Ipse dedit, who gave; of Spiritus Sanctus posuit, who placed them; Nay, if but of the Feast it selfe we hold; it would be bett•r then it is, if not for theirs, for the very feast's sake. For, why keepe we it? For th•se dona dedit, plaine. And how prize we them? I list not tell, how mean•ly▪ Th•s I say then: Either esteeme them otherwise, or what doe we keeping it 〈…〉Feast, wipe the day of Pentecost out of the Kalendar, keepe it no mo•e •ard•y. N•v•• keepe so high a Feast, for so low a matter. But, if we will keepe it, make better recko∣ning of Dona dedit hominibus, then hitherto we have, or presently we doe.

*Now, the Parties for whom all these: Hominibus. Ascendit, d•xit, d•dit, all for hominibus, for men. For men, He ascended up on high; For men, He ledd captivitie; For men, He received these Gifts. They, the cisterne, into which all these three streames doe flow. As GOD, of GOD, He received them; that, as Man, to Man, He might deale them. I will tell you Saint Paule's note upon this word (and indeed, it is the onely cause, for which He there bringeth in this verse:) The num∣ber, that it is, Hominibus, not Homini. To men, among them: To every one, some; Not to any one, all. For, no one man is hominibus; and hominibus it is, He deal•• them to. None, so compleate, but He wants some: none so bare left, that He wants all. A note (if well digested) which would cause this fastidious disdeigne to cease, we have one of another. The spoiles are divided to them of the houshold (Ver. 12.) come not all to one mans hand:* They be 〈 in non-Latin alphabet 〉(Heb. II.) by proportion and measure, part and part. So that, any man, though he want this gift or that; have not all; if he have but some to doe good, and doe good with that some, need not be dismayed. He is within the verge of CHRIST's bountie, of Dona dedit hominibus.

*The last, is the enlargement of His largesse of this clause in the Graunt: For men; Yea, for some men, some speciall men (may some say) such as Abraham, and David, GOD's friends: but not for His enemies; nor for such, as I. Yes: 〈 in non-Latin alphabet 〉••en for His enemies; even for His Rebells (so is the nature of the word) even to them, this day, is He willing to part with His gifts. His enemies? why, the divels themselves are no more, but so, but his enemies: what, for them? No: it is hominibu•, •tiam inimicis; It is not daemonibus: So, they are out cleere. But, for men, though His ene∣mies, there is hope in this clause. And ó the bountifullnesse of GOD, that there is hope even for them, that He so farre enlargeth the gifts of His feast!

Will ye but heare His Commission given about this point? This it is: That remis∣sion of sinnes (the chiefe gift of all) in His Name,*be proclaimed to all Nations. (And, all Nations then (in a manner) were within the Apostle's Cum inimici ess•mus.) But, that is not it, but the last words that follow: That this Proclamation should be made, beginning at Ierusalem. At Ierusalem? why, there, all the injuries were done Him, all the indignities offered Him, that could possibly be offered Him, that could pos∣sibly be offered by one enemie to another. Begin there? why the stones were yet moist with His blood, so lately shedd, so few dayes before, as scarse drie at the Proclamation-time. Well yet, there beginne: This is etiam inimicis indeed. En•ugh, to shew, He would have His enemies should be the better for this day: Festum charita•is, this right.

And will ye now see this put in execution? This very day, so soone as ever these gifts: were come, Saint Peter thus proclaimes, That Holy and Iust One ye have beene the be∣trayers and murtherers of Him (that is inimicis (trow I) in the highest degree.) Well yet, repent and be baptized, and your sinnes (yea even that sinne also) shal• be done away,Page  671 and ye shall receive the gift of the HOLY GHOST. They, that had layd Him full low, past ever ascending (as they thought) even they have their parts in His Ascen∣sion. They, that bound Him as prisoner, He looses their captivitie. They, that did dam∣na d•re to Him, He doth dona dare to them. All, to shew, Etiam inimicis is no more then the truth: and what would we more? Then, let no man despaire of his part in these gifts; or say, I am shut out of the Graunt: I have so lived, so behaved my selfe; never dwell with GOD, I. Why, what art thou? A captive? Nay, art thou an enimie? Why, if de hominibus, etiam inimicis; if a man, though an enimie, this Scripture will reach him, if he put it not from him. The words are so plaine: for men, yea though His very enimies.

See then, what difference is betweene the two Feasts: The Resurrection (the first verse of the Psalme) Let GOD arise, and let His enimies be scattered, (that is) Inimici daemones, or men, that putt Him from them. But now, at this, Let GOD arise, and let His enimies (that were, and would not be) be gathered,* and let those that hate Him (and now hate themselves for it) flye unto Him. It is the feast of Pen∣tecost to day. This is the day for etiam inimicis: To day, He hath gifts, even for them too. And thus much for the latter part, and so, for the whole Tri∣umph.

The end now, why all this. Hominibus, for men, that GOD may dwell among men.* GOD, that is, the whole Trinitie, by this Person of it. Why? dwelt He not among men before? He did. I know not well, whither it may be called dwelling; but sure never so did before, as since these gifts came from Him.

Did not dwell (they call it visiting) then: went and came, and that was all. But, since, he came to settle himselfe, to take his residence; not, to visit any longer,* but even to dwell among them.

Nor among men, before; but, among some men. He was cooped up (as it were:*) Notus in Iudae â Deus, and there was all. Since, the fulnesse of the Gentiles is come in; Iaphet into Shem's tents: All nations, his neighbours; all interessed in Him and His Gifts, alike. Saint Paul upon this verse, He ascended, Vt imple•et omnia. Impleret, His: omnia, ours. Filled with His gifts, He: full, all; that is, all the compasse of the earth full of His fullnesse.

It is for love, even 〈 in non-Latin alphabet 〉, for His love of men, that makes him desire thus to dwell with us. This is evident, by this captivitas soluta, and these dona distributa; by this Captivitie led (that is) by His fighting for it: by these gifts given (that is) by His bidding for it; that all this He doth, and all this He gave, and all for no other end, but this. So as, quid requirit Dominus? on his part; quid retribuam Domino? on ours, all is but this, ut habitet nobiscum Deus, that the true Arke of His Presence (His Holy Spirit) may finde a place of rest with us.

What shall we doe then? shall we not yield to Him thus much, or rather,* thus little? If He have a minde to dwell in us, shall we refuse Him? It will be for our be∣nefit: we shall finde a good neighbour of Him.* Shall we not then say (as they did to the Arke) Arise, O Lord, into thy resting place?

But first, two things would be done. ¹ The Place would be meet: ² And the usage or entertainment according. For the Place, Never looke about for a soile, where:* The place, are we our selves. He must dwell in us, if ever He dwell among us. In us (I say) not beside us: 〈 in non-Latin alphabet 〉 is the word, and so it signifieth, Sic inter nos, ut in nobis.

And if so, then Locus and Locatum would be suitable. A Dove He is: He will not come but ad tecta candida, to no foule or sooty place. Ointment He is: powred He will not be, but into a cleane, and sweet; not into a stinking or loathsome phiall. To hold us to the word: GOD He is; and Holy is His title: So would His place be, an holy place; and, for GOD, a Temple. You know, who saith, Templum Dei estis vos:*Know ye •ot, ye are the Temples of GOD, if He dwell in you?

Page  672 [ 2] *But, it is not the place (though never so commodious) makes one so will••g to dwell, as doth the good usage, or respect of those, in the middst of whom it is. He••e will I dwell, for I have a delight (saith He.) It would be such, as to delight Him (if it might be:*) but such, as at no hand to grieve Him. For then, He is gone againe▪ Migremus hinc streight, and we force Him to it. For, who would dwell, where he can∣not dwell, but with continuall griefe?

And, what is there, will sooner grieve Him, and make Him to quit us, then disc•rd or dis-union? Among divided men, or minds, He will not dwell. Not, but where unitie and love is. In vaine, we talke of the Spirit without these. Aaron's ointment, and the dew of Hermon (both types of Him) ye know what Psalme they belong to: It beginns with, habitare fratres in unum. It is in this Psalme before (ver. 9.•w•••e men are of one mind in an house,* there He delights to be. This very day, they that re∣ceived Him, were 〈 in non-Latin alphabet 〉, with one accord, in one place. That 〈 in non-Latin alphabet 〉 is the Adverb of the Feast. And the Apostle, in his comment on this verse: No better way (saith he) to preserve the unitie of the Spirit (or the Spirit of unitie, choose you whither) then in the bond of peace. To say truth; who would be hired to dwell in Mesech,* where nothing is but continuall jarrs and quarrells? Such places, such men, are even as torrida Zona, not habitable by the Spirit, by this Spi•it. But for the other spirit, the spirit of division, they are: Vt habitet daemon inter eos, a f•t place for the Devill, to dwell among such. Thinke of this seriously, and sett it downe, that, at Salem is His Tabernacle:* and Salem is peace, and so the Fathers read it, In •ace f•ctus est locus Ejus. Make Him that place, and He will say, Heer is my rest, heer will 〈◊〉, for I have a delight therein.

We said even now: to dwell among us, He must dwell in us: And, in us, He will dwell, if the fruicts of His Spirit be found in us. And, of His fruicts, the very first is Love. And the fruict is, as the tree is. For, He himselfe is Love, the essentiall Love, and Love-knott of the undivided Trinitie.

* Now, to worke love (the undoubted both signe and meanes of His dwelling) what better way, or how sooner wrought, then by the Sacrament of love, at the Feast of l•ve, upon the Feast-day of Love; when Love descended with both his hands full of gift•, for very love, to take up His dwelling with us?

You shall observe: there ever was and will be, a neer alliance, betweene His do•a dedit hominibus, and His dona reliquit hominibus; The Gifts He sent, and the Gifts He left us. He left us the gifts of His body and blood. His body broken, and full of the characters of love, all over. His blood shedd, every drop whereof is a great drop of Love. To those which were sent, these which were left (love, joy, peace) have a spe∣ciall con-naturall reference, to breed and to maintaine each other. His body, the s•irit of strength; His blood, the spirit of comfort: Both, the Spirit of Love.

This Spirit (we said) we are to procure, that it may abide with us, and be in u•. And what is more intrinsecall in us, abideth surer, groweth faster to us, then what we eat and drinke? Then, if we could get a spirituall meat, or get to dri••• of the Spirit,* there were no way to that. And behold, heer they be. For, heer is, 〈◊〉meat, that is, breeding the Spirit; and heer we are all made drinke of one S•i•it, th•t there may be but one spirit in us. And we are all made one bread, and one b••y, knead togither, and pressed togither into one (as the Symboles are, the bread, and the wine;) So many as are partakers of one bread,* and one cup, the bread of life, and the cup of〈◊〉, the communion of the Body and Blood of CHRIST. And, in figure of this, even King David dealt these two (bread and wine) in a kinde of resemblance to ours, when the Arke was to be brought home, and seated among them; the Arke in type. And we to doe the same, this day, when the Arke in truth did come, and will come to take up His rest in us.

Will ye now heare the end of all? By this meanes GOD shall dwell with us (the perfection of this life:) and He dwelling with us, we shall dwell with Him (the last and highest perfection of the life to come.) For, with whom GOD dwelleth heer, they shall dwell with Him there, certainly. Grace He doth give, that He may dwell with us; Page  673 and glorie he will give, that we may dwell with Him. So may He dwell; He with•s: so may we dwell; we with Him, aeternally. So, the Text comes about round. It beg•n with an ascension, and it ends with one: began with CHRIS's: ends with 〈◊〉He ascended, that GOD might dwell with us; that, GOD dwelling with us, we might, in the end, ascend and dwell with GOD. He went up on high, that the SPI•IT might come downe to us below; and, that comming downe, make us goe the same way, and come to the same place, that He is. Sent Him downe to us, to bring us up to Him.

Where, we shall no lesse truly then joyfully say: This is our rest for ever. To which rest, Ascensor caeli, Ductor captivitatis, Largitor donorum, He that is gone up to heaven, the Leader of Captivitie, the Great Receiver, and Giver of these Gifts, vouchsafe to bring us: That, as this Feast is the periode of all the Feasts of the yeare, So this Text, and the end of it, to dwell with GOD, may be the end of us all: of our desires, heere; of our fruition there. Which &c.