XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE AT HALYRVD House, in Edenburgh, on the VIII. of Iune A.D. MDCXVII being WHIT-SVNDAY.

LVKE. CHAP. IV. VER. XVIII.XIX.

SPIRITV•• DOMINI super Me &c

The SPIRIT of the LORD is upon Me, because He hath annointed Me, that J should preach the Ghospell to the poore: He hath sent Me, that J should heale the broken-hearted, that I should preach deliverance to the captives, and recovering of sight to the blind, and that J should se•• a•• l••bertie them that are bruised.

And, that J should preach the acceptable Yeare of the LORD.

WE Are fallen heer upon Christ's first Sermon, prea∣ched at Nazareth: and upon His very Text. This, I have read you, was His Text, taken out of the Prophet Esai. LXI. Chapter I. Verse. There was no feare. Christ would have ranged farr from His matter, if He had taken none; yet, He tooke a Text, to teach us thereby, to doe the like. To keepe us within; not to flie out, or preach much, either without, or be∣sides the booke.

And he tooke his Text for the Day, as is plaine, by his application (ver. 21.) This day, is this Scripture fulfilled in your eares. This day this Scripture. Our Master's Scripture was for the Day: So would ours be.

〈…〉〈…〉 day: and for the present occasion. For, among the Writers, it is 〈…〉〈…〉, that when our Saviour made this Sermon; that yeare, it was with 〈…〉〈…〉 the yeare of Iubilee. And that therefore, he told them, It was fulfilled in 〈…〉〈…〉 they might heare the trumpets sound to it. If it were so; this Text of 〈…〉〈…〉 yeare, was as apposite, as could be chosen. That (it seemes) he tur∣ned the booke purposely to finde it: Out of it, to speake to them of the true Iu∣bilee.

〈◊〉〈◊〉 it were so (the yeare of Iubilee) it was the last, that ever they held. For, be∣fo•••• 〈◊〉〈◊〉 yeares came about againe, they were swept away: Temple, Sacrifice, Iubi∣•••••• 〈◊〉〈◊〉, and all. The Iubilees of the Law then failing, being come to their periode, 〈◊〉〈◊〉 Christ with His; with a new Iubilee of the Ghospell, the true one (as, whereof 〈◊〉〈◊〉 of theirs were but shadowes onely:) which Iubilee of the Gospell, was the accep∣•••••••• yeare, which Esai heer meant.

Will ye then give me leave now, to say of this Text of our Saviour's,* 1.1 This Script••re suits well with this day: is fullfilled in it three waies. In the ¹ comming of the Spirit: ² the end for which; To send to proclaime: ³ the matter which, to 〈◊〉〈◊〉 ••••me a Iubilee: ⁴ And a fourth, I will add, of a present occasion, as fitt every way.

First, it is of the comming of the Spirit. And, this day, the Spirit came. And the [unspec 1] comming of the Spirit, in the Text heer upon CHRIST, was the cause of the com∣ming of the Spirit, this day, upon the Apostles. From this comming upon him, came the comming upon them: Super Petrum, super Iacobum, sup••r all the rest; ••pon them, and upon us all, from this super Me. All our annointings are but ••••opp•• from his annointing: All our missions, and commissions, but quills (as we 〈◊〉〈◊〉) out of this Commission (heer) misit Me. Sicut misit Me, Ego mitto vos:* 1.2 He sent 〈◊〉〈◊〉 As He sent Me, I send you. By that, and by no other Commission, did they, or 〈◊〉〈◊〉 we, or shall ever any come.

That first, and this second: the Misit, and the Ad. Why came the Spirit on [unspec 2] Christ? To send Him: send Him, to what? Ad evangelizandum. And why came the ••pirit on the Twelve, this day, but for the very same end? And it came therefore, for 〈◊〉〈◊〉 purpose, in the shape of tongues. It is the office of the tongue, to be a trumpet, 〈◊〉〈◊〉 proclaime. It serves for no other end.

To proclaime, what? The acceptable yeare of the LORD, that is, the Iubilee. Now [unspec 3] 〈◊〉〈◊〉 is the number of the Iubilee; which number agreeth well with this Feast, the ••east of Pentecost. What the one, in yeares; the other, in dayes. So that, this 〈◊〉〈◊〉 the Iubilee (as it were) of the yeare (or the yearely memorie of the yeare of Iubi∣l••e:) That, the Pentecost of yeares; This, the Iubilee of dayes. These three ••or the Day.

And may we not add a fourth, from the present occasion? I take it, we may; and 〈…〉〈…〉 unfit neither, as peculiar to this very Yeare, rather then to any other. There [unspec 4] 〈◊〉〈◊〉 out (lightly) but one Iubilee in a mans age. ¹ And this present yeare is (yet) the the I••bilee-yeare of Your Majestie's life and Reigne. ² And this day is the Iubilee-day ••f ••hat yeare. ³ And yet further, if we take not Iubilee, for the time, but for the joy, 〈◊〉〈◊〉 ••he word Iubilee is taken, as for the time of the joy, so for the joy of the time;) And so referre it to the late great Ioy and Iubilee, at your Majestie's receiving hither to Your 〈◊〉〈◊〉 (the Countrie where you were brought up) which then was fulfilled in our 〈…〉〈…〉 eares (I am sure) were filled full with it. So that first and last, the Text 〈◊〉〈◊〉 ••ith the Day; and both suit well, with the present occasion.

〈…〉〈…〉 to our SAVIOVR: Who standing now with His loynes girt, ready ••o go about the errand, He came for; (as the manner is) He was first to read His 〈◊〉〈◊〉 This it is (the words, I have read) drawne and ready penned for Him, long 〈◊〉〈◊〉 by the Prophet Esai heer, who had the honour to be the Register of this, and 〈…〉〈…〉 I••s••••uments, touching CHRIST's Natures, Person, and Offices. And up∣•••• 〈…〉〈…〉 of this, He entered in His Office.

[unspec II] You ••ay pla••nly know; it im••gination (thus,) or first entring on His of∣fic••, by the procl••mat••on follo••ing, o•• ••pening the gaole, and letting the Prisoners goe free. so is (ever) ••he fashion o•• 〈◊〉〈◊〉 to make the joy generall, of their comming to their kingdomes;to release tho•••• that stand commited; to graunt free and gene∣rall pardons to all, 〈◊〉〈◊〉 will sue for them; to be at the charge of missilia, certaine new pieces of coyne, to be cast ••••road among the people.

Ac••ordingly, were there this day of the Spirit's comming, by one Sermon of Saint Peter's, three tho••sand set at libertie, that had beene captives before, under Satan. A largesse of new t••••gues (as it were missilia) cast downe from heaven. A generall par∣don pro••laimed,* 1.3 even for them that had been the betraiers & murderers of the Sonne of GOD, if they would come in. That it was (indeed) a right day of Iubilee. And this; i•• the Summe of all.

* 1.4The parts as they lie, are these. ¹ First, of the Spirit's being on CHRIST: ² An∣nointing [unspec I] Him: ³ Sending Him. These three.

[unspec II] 2. Then, whereto He was so annointed and sent; to preach the Gospell, or glad ty∣dings (glad tydings, or Gospell, both are one:) and that even to the poore.

[unspec III] 3, Thirdly, whereof the tydings is: of an excellent Physitian; a Physitian of the heart, one that can cure a broken heart.

[unspec IV] 4. Of these hearts. ¹ How they came broken first, and there are three wayes heer set downe. ¹ By being captives: ² by being in a darke dungeon, where their sight was even taken from them: ³ By being there in yrons, so as they were even bruised with them. Three, hable (I thinke) to breake any man's heart alive.

2. Then, how they came cured. And that is by good newes, Two proclamations, (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to proclaime, is twise repeated.) ¹ One conteining a particular remedie of those their three severall maladies. ¹ Of a partie, one with a ransome, or redemption for the captives: ² with an engine, or toole, to knock of their yrons: ³ with the keyes of the prison, to let them out. And this to begin with. Then (to conclude with) a second proclamation, that makes up all; of a yeare of Iubilee; and so, of restitution, of them to their former forfeited estates, by GOD's accepting them to favour, this acceptable time.

This, is the Summe of CHRIST's Commission heer read. And indeed, a briefe of His Offices all three. ¹ In preaching the glad newes of the Gospell, of His Prophesie: ² In granting pardon, and enlarging prisoners, of His Kingdome. ³ In proclaiming a Iubilee, of His Priesthood (for, that, the peculiar of the Priest's Office.) So, all are in, that per∣taine to CHRIST. And all, that, to IESVS too: Who sheweth Himselfe IESVS, in nothing so much, as in being the Physitian of a broken contrite heart.

* 1.5WE cannot better begin, then with the Blessed Trinitie. In the three first word••, the three Persons reasonable cleare. ¹ The Spirit: ² He, whose the Spirit (D••mini:) ^• He, on whom the Spirit, super Me.

The Spirit, that is, the Holy Ghost. He, whose the Spirit, GOD the Father. He, on whom the Spirit, our SAVIOVR CHRIST. He, the super quem (heer.)

These three distinct: ¹ the Spirit, from the ² LORD, whose the Spirit is: the Spi∣rit, that was upon, ³ from Him, it was upon. Y••t, all three in one joint concurrence, to one and the fame worke, the Iubilee of the Gospell.

••pon Me, is CHRIST's Person. But, His person onely according to one of His 〈◊〉〈◊〉; His humane. The Spirit was not upon Him, but as He was man. These thre••, ¹ To be sent, ^• to be ann••in••••d, ^• to have a s••per cum, favour of inferioritie (all) to the Sender, Annointer, Superior. And so (indeed) for us, He became lower than, in

〈…〉〈…〉 not. In the similitude of sinfull flesh, had a Spirit, to annoint Him:* 1.6 In formâ 〈◊〉〈◊〉 ••ad a LORD, to send Him about the message heere.

〈…〉〈…〉 CHRIST suffer not in His honor, we supply: that the SPIRIT, who 〈…〉〈…〉 to be Spiritus DOMINI, is elsewhere. said to be Spiritus CHRISTI 〈…〉〈…〉 The Spirit of the Father (Mat. 10.) And the Spirit of the c 1.7 Sonne,a 1.8b 1.9 both (Gal. 4.) The Spirit that sent Him heere, sent by Him elsewhere, d 1.10 Whom I will send (Ioh. 15.) This setts Him upright againe. As the one shewes Him, to be Man; so the oth••r, 〈◊〉〈◊〉 GOD. And, as GOD, He hath no Superior. No LORD, to owne Him: 〈…〉〈…〉 to annoint Him.

〈◊〉〈◊〉 I mistake not) a kind of ynckling of thus much, is even in the very words. 〈…〉〈…〉 [LORD] in Esay, is plurall; and so, more persons then one, whose the Spirit i••▪ and from whom He proceeds. And, if you would know how many; In Esay the w••rda be two: so, not a single proceeding, from one: but, a double, from two, as 〈◊〉〈◊〉 word is double. Saint Basil saith it short, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As GOD, He sends it; as Man, He rece••ves it. Vpon Him, as Man: from Him, as GOD.

Of Him then, as Man, three things heere are said, the Spirit ¹ was upon Him:* 1.11 ² ••nnointed Him: ³ sent Him. But it is said: the Spirit is upon Me, because He hath ••••••ointed me: So as, the annointing is set, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or cause, why He was upon Him. And then, that, (His annointing) as the cause is first in nature. But it cannot be conceived, but the Spirit must be also upon Him, to annoint Him, the Spirit is the ••nction: the Spirit then was upon Him, two severall times, for two severall ends. ^• To annoint Him. ² And, after He was annointed, to send Him; the second. Of ••his annointing we are to touch, ¹ when it was: ² with what it was: ³ and how it ^• comes to be termed annointing.

When was He thus annointed? Not now, or heere, first: but long before;* 1.12 even from the very time of His conceiving. When the Word became fl••sh, the flesh,* 1.13 with the Word and (by meanes of it) with the whole Deitie, was annointed all over; and by ••ertue thereof, filled with the fullnesse of all grace. For, this we are to hold: that CHRIST was ever CHRIST (that is) ever annointed, from the very first instant ••f ••ll; He was never un-annointed, not one moment.

Annointed with what? I have already told you, with the Deitie,* 1.14 by vertue of the Personall vnion of the second Person of the Deitie. Why then is the Holy Ghost called 〈◊〉〈◊〉 Vnction? Why is CHRIST expressly said to be annointed with the Holy Ghost? 〈◊〉〈◊〉 not, with the Father as well?

Why not? To reteine to each Person, his owne peculiar, his proper act, in this common worke of them all: or (as the Hebrewes speake) to keepe every word, upon his ••••ght wheele.

••ather, is a terme of nature. So, to the Father we ascribe, what the Sonne hath by 〈◊〉〈◊〉 For, that he is the Sonne, is of nature, not of grace.

〈◊〉〈◊〉, that the Man-hood is taken into GOD, that was not of nature, but of grace. 〈◊〉〈◊〉, what is of grace, is ever properly ascribed to the Spirit.* 1.15 There are diversities of ••ra••••s, all from the same Spirit. And the proceeding of grace from it, not as by nature, 〈◊〉〈◊〉 Vbi vult, Blowes where it lists freely. All then, of grace,* 1.16 proceeding from the Spi∣••it, Accordingly, the Conception of CHRIST's flesh, and the sending it with the ful••esse of grace (or annointing it) is ascribed to the Spirit.

〈◊〉〈◊〉, this enduring with grace, how comes it to be called annointing? For nothing,* 1.17 〈◊〉〈◊〉 ••he resemblance it hath, with an ointment. An ointment is a composition (we 〈◊〉〈◊〉) the ingredients of it, oile and sweet odors. By vertue of the oile, it sokes even 〈…〉〈…〉 bones (saith the Psalme:) but, it workes upon the joints and sinnewes, sensibly; 〈…〉〈…〉 supple and lithe, and so the more fresh and active to be stir themselves.* 1.18 〈…〉〈…〉 of the sweet odors mixt with it, it workes upon the spirits and senses; cheers 〈…〉〈…〉 make•• him glad, that is annointed with it. And not him alone,* 1.19 but all that are abou•• ••nd neere him, qui in odore unguentorum, that take delight in his companie, to go

and to runne with him, and all fo•• 〈…〉〈…〉 swee••e sent they feele to come from him.

O•• which two, the oyle 〈…〉〈…〉 the vertue of the power of the Spirit, piercing th••ough (but gently) like 〈◊〉〈◊〉 Th•• odors, the sw••et comfort of the graces, that proceed from th•• HO••Y ••••OST. 1. Nothing, more like. And this for Hi••Annointing.

* 1.20Now the 〈◊〉〈◊〉 Spirit, that was thus upon Him, at hi•• co••ception, to annoint Him; was even now upon Him againe, to manifest, and to send Him. When? At His 〈…〉〈…〉 (•• l••ttle before.) Not 〈…〉〈…〉, as ••hen at His conception, but in a visible shape 〈…〉〈…〉, before a great concourse of people: (To shew, there ought to be 〈…〉〈…〉 ••••ing:* 1.21) what ••ime, the Dove layd that, which in it, is answerable to our 〈◊〉〈◊〉, ••pon Him.

Nor, to ind••e Him with ought (that, was done before, long:) but, to mani∣fest to all, This was He; This, the Partie, before annointed; and now sent, that they might take heed to Him, It was the HOLY GHOST'S first Epiphanie (this:) He was never seene before: But, CHRIST's second Epiphanie. The other, at His Birth, or comming into the world: This now, at His calling, or sending into the world. That first, to inhable Him, to His Office. This, to designe Him to it. By that, furnished for it: By this, sent, severed, and set about the worke, He came for.

But, before we come to the worke, let us first reflect a little upon these: they serve our turne; are for our direction. These (both) were done to Christ, to the end He might reach the Church, that the same were to be on them, who in Christ's stead are imployed in the same businesse, ad evangelizadum. The Holy Ghost, to be upon them; upon them, to annoint them, and to send them, both: but, first to annoint; then, to send them. To be, and in this order to be. Vnlesse they be first annointed, not to be sent; and, though never ••o annointed, not to start out of themselves, but to stay till they be sent.

The Spirit to be upon them; the same, that upon Christ, though not in the same, 〈◊〉〈◊〉 in a broad ••nd •• large difference or degree of being. Vpon Him, without measure; Not so, on us but, on some, lesse (the measure of the Hi••;) on some, more (the mea∣sure of the Epha:) but every one, his Gomer at least. Some feathers of the Dove (as it were) though not the Dove it selfe; not the whole SPIRIT entire, as upon Him.

On His head, the whole boxe of ointment was broken, which from Him ran downe upon the Apostles, somewhat more fresh and full; and (ever) the further, the thinner, as the nature of things liquid i••: but, some small streames trickle downe even to us, and to ou•• times still.

This on-being, shewes it selfe first, in that which stands first (the Annoin∣ting).

I shall not need tell you, the Spirit comes not upon us now, at our conception in th•• wombe, to an••oint us there. No: we behoove to light our lamps oft, and to spen•• much oyle at our studies, yet we can atteine it. This way, come we to our annoin∣ting, 〈…〉〈…〉 This B••oke chiefly; but, in a good part also, by the bookes of the A••ntient Fat••••rs, and Lights of the Church, in whom the sent of this ointment was fre••h, and the 〈◊〉〈◊〉 true, on whose writings it lieth thick, and we thence strike it of and gather it safely.

You will ma••ke: the annointin•• is set, for the cause; the Spirit is upon Me, because He hath annointed Me▪ Then, sublatâ causâ, and a sensu contrario, the Spirit is not 〈◊〉〈◊〉 Me, because He ha••h not an••ointed Me. Againe, because He hath annointed Me, He 〈◊〉〈◊〉 sent Me. And then it followes, because He hath not annointed Me, He hath not s••nt Me. No speaking of the spi••it's on being; no talke of sent by Him, without it. 〈◊〉〈◊〉 be th••y then, that say, the lesse annointing, the more of the SPIRIT? ••he more blind, the mo••e ••old; and so, the fitter to goe on some other errand 〈…〉〈…〉 this.

〈◊〉〈◊〉: the Spirit makes none of these drie missions; sends none of these same 〈◊〉〈◊〉, such as have never a feather of the Dove's wing, not any sparke of the fire of 〈◊〉〈◊〉 not so much as a drop of this ointment. You shall smell them streight, that 〈◊〉〈◊〉, ••he Myrrhe, Aloes, and Cassia will make you glad.* 1.22 And you shall even as soon 〈…〉〈…〉 others. Either they want odor: Annointed, I cannot say, but 〈◊〉〈◊〉 with some unctuous stuffe (goe to, be it oyle:) that gives a glibnesse to the tongue 〈…〉〈…〉 and long, but no more sent in it, then in a drie stick; no odors in it at all. Father 〈◊〉〈◊〉 they want (I say:) or, their odors are not layd in oyle. For, if in oyle; you shall ••ot smell them so for a few set sermons; if they be annointed, not perfumed or 〈◊〉〈◊〉 for, such Divines we have.) If it be but some sweet water, out of a 〈…〉〈…〉 sent will away soone; water-colors or water-odours will not last. But, if 〈…〉〈…〉 oyle throughly, they will: feare them not. To them that are stuffed (I know) all is one: they that have their senses about them, will soone putt a difference.

But what? If he be annointed, then turne him of hardly with no more adoe, with∣out 〈◊〉〈◊〉 for any sending at all? Nay, we see heer, onely annointing served not Christ Himselfe: He was sent, and outwardly sent besides. Messias He was, in regard of His ••••••ointing: Shilo He was too, in regard of His sending. If you love your eyes, wash them in the water of Shilo, that is by interpretation, Sent.* 1.23 Or (to speake in the style of the ••ext) as He was CHRIST, for His annointing; So was He an Apostle, for His sending. So is He called (Heb. 3.) the Apostle of our profession,* 1.24 with plaine reference to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heere, the word in the Text.

Vnction then, is to goe before, but not to goe alone; Mission is to follow: and no ••••an, though never so perunctus, eo ipso, to stirr, nisi qui vocatus erit sicut Aaron,* 1.25 Vnlesse 〈◊〉〈◊〉 called as was Aaron; unlesse he be sent as CHRIST heer was: for feare of Cur∣••••••ant & non mittebam eos, in the Prophet; Or of, How shall they, unlesse they be sent,* 1.26 〈◊〉〈◊〉 the Apostle. For his life, he know not (if neither Aaron, nor CHRIST) how any might step up, without calling, sending, ordeyning, laying on of hands: all are one.

And marke well this, that the Holy Ghost came upon Christ alike for both: that there is the Holy Ghost no lesse in this sending, then in the annointing. They very 〈◊〉〈◊〉 it selfe is a grace expressly so called. Rom. 12. Eph••s. 3. and in diverse places els.* 1.27 Every grace is of the Holy Ghost; and goeth ever, and is termed by the name of the Ho∣ly ••host usually. And, in this sense, the Holy Ghost is given and received in holy Orders, 〈◊〉〈◊〉 we doe well avow that, we say, Receive the Holy Ghost.

But, we have not all, when we have both these; for, shall we so dwell upon annoin∣•••••••• and sending, as we passe by the super Me, the first of all the three, and (sure) not the last to be looked after? A plaine note it is, but not without use, this situation of ••he Spirit; that He is super. For, if He be super, we be sub. That we be carefull then to preserve Him in his super, to keepe him in his due place (that is) above. In signe ••••••reof, the Dove hovered aloft over CHRIST, and came downe upon Him: And in si••••e thereof, we submitt our heads, in annointing, to have the oyle powred upon; we submit our heads, in ordeining, to have hands layd upon them. So, submit we doe, in signe that submitt we must: That, not onely mission, but submission is a signe of one truely called, to this businesse. Somewhat of the Dove there must be (••eede:) meekenesse, humblenesse of minde.

••ut lightly you shall find it, that those that be neque uncti neque loti, neither annointed 〈◊〉〈◊〉 scarse well washed; the lesse ointment, the worse sending, the farther from this submissi••e humble mind. That above? Nay any above? Nay, they inferior to none. That 〈◊〉〈◊〉, and they under? Nay under no Spirit: no super, they. Of all Preposi∣••••••••s, th••y indure not that, not Super: all aequall, all even at least. Their spirit not 〈◊〉〈◊〉 to the Spirit of the Prophetts, nor of the Apostles neither (if they were now 〈◊〉〈◊〉) but beare themselves so high, do tam altum spirare, as if this Spirit were their 〈◊〉〈◊〉 and their Ghost above the Holy Ghost. There may be a sprite in them, there is no 〈…〉〈…〉 upon them, that indure no super, none above them. So, now we have all, we should: Vnction, out of Vnxit; Mission, out of Misit; Submission, out of super Me.

* 1.28Forward now. Vpon Me. How know we that? Because He hath annointed Me: Annointed, to what end? To send: Send, whereto? That, followes now. Both whe••e∣to, and whom to. ¹ Whereto? To bring good tydings: ² Whom to? To the poore.

1. Whereto? If the Spirit send CHRIST, He will send Him with the best sen∣ding: and the best sending, is to be sent with a message of good newes: the best, and the best welcome. We all strive to beare them; we all love to have them brought. The Gospell is nothing els, but a message of good tydings. And CHRIST, as in regard of His sending, an Apostle, the Arch-Apostle; So, in regard of that He is sent with, an Evangelist, the Arch-Evangelist. CHRIST is to annoint; this, is a kind of an∣nointing: and no Ointment so precious, no Oile so supple, no Odor so pleasing, as the knowledge of it;* 1.29 called therefore by the Apostle, Odor vitae, the Savour of life unto life, in them that receive it.

* 1.302. Sent with this, and to whom? To the poore. You may know, it is the Spirit of GOD by this. That Spirit it is: and they that annointed with it, take care of the poore. The spirit of the world, and they that annointed with it, take little keep to evan∣gelize any such, any poore soules. But in the tydings of the Gospell, they are not left out: taken in by name (we see.) In sending those tydings, there is none excluded. No respect of Persons with GOD:* 1.31 None of Nations; to every Nation, Gentile, and Iew: None of Conditions; to every condition, poore and rich. To them, that of all other are the least likely. They are not troubled with much worldly good newes: Seldome come there any Posts to them with such. But the good newes of the Gospell, reacheth even to the meanest. And reaching to them, it must needs be generall (this newes:) If to them, that of all other least likely, then certainly, to all. Etiam pauperibus is (as if He had said) Even to poore and all, by way of extent, ampliando. But, no wayes to ingrosse it, or appropriate it to them onely. The tydings of the Gospell are as well for a 1.32 Lydia the purple seller; as for b 1.33 Simon the tanner: For the c 1.34 Areopagite, the Iudge at Athens, as for the d 1.35 Iayler at Philippos,: for the e 1.36 elect Ladie, as for widow f 1.37 Dorcas: g 1.38 For the Lord Treasurer of Aethiopia, as for the h 1.39 Begger at the beautifull gate of the Temple: i 1.40 for the houshold of Caesar, as for the k 1.41 houshold of Stepharas; yea and (if he will) for l 1.42 King Agrippa too.

But, if you will have pauperibus a restringent, you may; but then, you must take it for poore in spirit,* 1.43 with whom our Saviour begins His Beatitudes in the Mount: the poverty to be found in all. As indeed, I know none so rich, but needs these tydings: all to feele the want of them in their spirits:* 1.44 No Dicis quia dives sum; as few sparks of a Pharisee as may be, in them, that wilbe interessed in it.

* 1.45Well, we see to whom: What may these newes be? Newes of a new Physician, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Medicus cordis, one that can give Physicke to heale a broken heart. And newes of such a one, is good newes indeed. They that can cure parts lesse principall, broken armes or leggs, or limbs out of joint, are much made of, and sent for farre and neere: What say you to one, that is good at a broken heart? make that whole, set that in joint againe, if it happen to be out? So they understood it plainly, by their speech to Him after,* 1.46 Medice 〈◊〉〈◊〉 teipsum.

* 1.47The heart (sure) is the part of all other, we would most gladly have well. Give me any griefe to the griefe of the heart (said one that knew what he said:) Omni custodia custodi cor (saith Salomon) keep thy heart above all:* 1.48 if that be downe, all is downe: looke to that in any wise. Now, it is most proper for the Spirit to deale with that part: it is the fountaine of the spirits of life, and whither (indeed) none can come, but the Spirit, to do any cure to purpose: that, if CHRIST, if the Spirit take it not 〈◊〉〈◊〉 hand, all cures els are but po••••sitive; they may drive it away for a while, it will come 〈…〉〈…〉 then ever. Now then, to Medice cure (as CHRIST after saith) to this 〈…〉〈…〉.

〈…〉〈…〉 cure, our rule is first to looke to de causis morborum, how the heart can be 〈…〉〈…〉 then after, de methodo medendi,* 1.49 the way heere to helpe it.

〈…〉〈…〉 comes the heart broken? The common hammer that breaks them, is some 〈◊〉〈◊〉 crosse, such as we commonly call heart-breakings. There be heere in 〈…〉〈…〉 strokes of this hammer, hable (I thinke) to breake eny heart in the 〈◊〉〈◊〉.

1. 〈◊〉〈◊〉. They be captives first: and captives and caitives,* 1.50 in our speech sound 〈…〉〈…〉 one. It is (sure) a condition hable to make eny man hang up his harpe, and 〈…〉〈…〉 by the waters of Babylon. There, is one stroke.

2. Th••re followes another worse yet. For, in Babylon, though they were captives,* 1.51 〈◊〉〈◊〉 they abroad, had their libertie. These heere are in prison: And in some 〈…〉〈…〉 there, as it might be in the dungeon, where they see nothing. That (I take 〈◊〉〈◊〉 meant by blind heere in the Text: Blind, for want of light; not for want of 〈◊〉〈◊〉, though those two both come to one, are convertible. They that be blind, say they are darke: and they that be in the darke, for the time are deprived of sight, have no manner use of it at all, no more then a blind man. Now, they that row in the galleys, yet this comfort they have, they see the light: and if a man see nothing els, the light 〈◊〉〈◊〉 it selfe is comfortable. And, a great stroke of the hammer it is,* 1.52 not to have so much 〈◊〉〈◊〉 that poore comfort left them.

3. But yet are we not at the worst; One stroke more. For,* 1.53 one may be in the dungeon, and yet have his limmes at large, his hands and feet at libertie. But so have 〈◊〉〈◊〉 those in the Text, but are in yrons: and those so heavy and so pinching, as they 〈◊〉〈◊〉 even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bruised and hurt with them. See now their case. ¹ Captives; 〈◊〉〈◊〉 not onely that, but ² in prison. In prison; not above, but in the dungeon, the 〈◊〉〈◊〉, darkest, blindest hole there; no light, no sight at all: ³ And, in the hole, 〈◊〉〈◊〉 many yrons upon them, that they are even bruised and sore with them. And tell 〈◊〉〈◊〉 now, if these three together be not enough to breake Manasse's, or any man's 〈◊〉〈◊〉, and to make him have cor contritum indeed?

They be: but what is this to us? This is no mans case heere. No more was it eny ••heirs, that were at CHRIST's Sermon: yet CHRIST spake to the purpose, we 〈◊〉〈◊〉 be sure. We may not then take it literally, as meant by the body: CHRIST 〈◊〉〈◊〉 no such captivitie, dungeon, or yrons. That He meant not such, is plaine. He 〈◊〉〈◊〉, He was sent to free captives, to open prisons: But, He never set eny captive free, 〈◊〉〈◊〉 life, nor opened eny gaole (in that sense) to let eny prisoner forth. Another 〈◊〉〈◊〉 then, we are to seeke. Remember ye not, we beganne with the Spirit? the 〈◊〉〈◊〉, the Spirit comes about, is spirituall, not secular. So, all these, spiritually 〈◊〉〈◊〉 understood. As (indeed) they are all three appliable to the case of the Spirit; 〈◊〉〈◊〉 plaine description of all our states, out of CHRIST, and before He take us in 〈◊〉〈◊〉.

••. There is Captivitie there, wherein men are held in slaverie under sinne and 〈…〉〈…〉 than that we now spake of. Saint Paul knew it: speakes of it,* 1.54 Rom. VII. 〈◊〉〈◊〉 he hath so, crieth out, Wretched man that I am, who shall rid me of it! Verily, 〈◊〉〈◊〉 Turke so hurries men, putts them to so base services as sinne doth her captives: 〈◊〉〈◊〉 one, that hath beene in her captivitie, and is got out of it, & scit quod dico, he 〈◊〉〈◊〉 it is true, I say.

〈…〉〈…〉 is a prison too: not Manasse's prison. But aske David, who never came 〈…〉〈…〉; what he meant, when he said, I am so fast in prison,* 1.55 as I know not how to 〈…〉〈…〉 And that you may know what prison that was, he cries,* 1.56 O bring my soule out of 〈…〉〈…〉 A prison there is then, of the soule, no lesse than of the bodie. In which prison 〈…〉〈…〉 of those that CHRIST preached heere to: S. Matthew saith, they sat in 〈…〉〈…〉 and in the shadow of death, even as men in the dungeon doe.

3.〈◊〉〈◊〉 are chaines too, that also is the sinner's case, He is even tied with chaines 〈…〉〈…〉 sinne•• (saith Salomon) with the bonds of iniquitie (Saint Peter:* 1.57) which bands

are they,* 1.58 David thankes GOD for breaking in sunder. There need no other bonds, we will say, if once we come to feele them. The galls, that sinne makes in the conscience, are the entering of the yron into our soule.* 1.59

But you will say, we feele not these neither, no more than the former. No doe? Take this for a rule: If CHRIST he••le them, that be broken-hearted; broken-hearted we behove, to be yer He can heale us. He is Medicus cordis indeed; but it is cordis con∣triti. It is a condition 〈◊〉〈◊〉 annexed (this) to make us the more capable; and like∣wise a disposition it is, to make us the more curable. That same pauperibus (before) and this 〈…〉〈…〉 they limit CHRIST's cure; His cure and His Commission both: and unles••e they be, or untill they be, this Scripture is not, nor cannot be fulfilled in us. In our eares, it may be; but in our hearts, never.

That, as such as come to be healed by His Majestie, are first searched, and after either put by, 〈◊〉〈◊〉 admitted as cause is: so there would be a Scrutinie of such, as make toward CHRIST. What, are you poore? Poore in spirit? (for the purse, it skills not:) No, but dicis ••uia dives, in good case: CHRIST is not for you then; He is sent to the poore. What,* 1.60 is your heart broken? No, but heart-whole, a heart as brawne: then are you not for this cure. In all CHRIST's Dispensatorie, there is not a medicine, for such a heart; a heart like brawne (that is) hard and un-yielding.

CHRIST himselfe seemes to give this Item, when He applies it after: Many wi∣dowes,* 1.61 Many lepers (saith He:) and so, many sinners: Elias sent to none, but the poore Widow of Sarepta; Elisaeus healed none, but onely Naaman, after his spirit came downe, was broken. No more doth CHRIST, but such as are of a contrite heart.

Verily, the case as before we set it downe, is the sinner's case, feele he it, feele he it not. But, if eny be so benummed, as he is not sensible of this; so blind, as dungeon or no dungeon, all one to him; if eny have this same Scirrhum cordis, that makes him past feeling, it is no good signe: but, it may be, our houre is not yet come, our cure is yet behind. But, if it should so continue, and never be otherwise, then were it a very evill signe.* 1.62 For, what is such a ones case, but (as Salomon saith) as the oxe that is ledd to the slaughter without eny sense, or the foole that goes laughing when he is carried to be well whipped? What case more pitifull?

You will say: we have no hammer, no worldly Crosse to breake our hearts. It may be. That, is Manasse's hammer, the common hammer (indeed:) but, that is not King David's hammer, which I rather commend to you; the right hammer to doe the feat, to worke contrition in kind. The right, is the sight of our owne sinnes. And, I will say this for it: that I never in my life saw eny man brought so low with eny worldly calami∣tie, as I have, with this sight. And these, I speake of, were not of the common sort, but men of spirit and valor, that durst have looked death in the face. Yet, when GOD ope∣ned their eyes, to see this sight; their hearts were broken, yea even grownd to powder with it; contrite indeed.

And, this is sure; if a man be not humbled with the sight of his sinnes, It is not all the crosses or losses in the world will humble him aright.

This▪ is the right. And, without eny worldly crosse, this we might have, if we loved not so to absent our selves from our selves, to be even fugitivi cordis, to runne away from our o••ne hearts; be ever abroad, never within: if we would but sometimes re∣di••e ad cor▪* 1.63 returne home thither, and descend into our selves; sadly and seriously to bethinke us of them, and the danger we are in, by them; this might be had: And this would be had, if it might be. If no••, in default of this (no remedie) the common hammer must come; and GOD send us Manesse's hammer, to breake it; some bodily sick∣nesse, some worldly affliction, to send us home into our selves. But sure, the Angel must come downe and the ••ater be stirred;* 1.64 els we may preach long enough to un-con∣trite hearts, but no goodwill be done till then.

〈◊〉〈◊〉 beene too long in the Ca••se: but, the knowledge of the Cause, in every dis∣ease 〈…〉〈…〉 halfe the cure. To the healing, now.

〈…〉〈…〉 for heale; in Esay (where this Text is) signifies to bind up. The cure 〈…〉〈…〉, the most proper cure, for fractur••s, or ought that is broken. Nay, 〈…〉〈…〉 and all, as appeareth by the Samaritan. The 〈◊〉〈◊〉 is so stayed,* 1.65 which if it 〈◊〉〈◊〉 r••nning on us still, in vaine talke we of eny healing. It is not begun, till that stay 〈…〉〈…〉 no longer. The sinne that CHRIST cures, He binds up, He stayes (to be∣gin with: If he cover sinne, it is with a plaister. He covers and cures together, both un∣der o••e.

〈◊〉〈◊〉 [broken-hearted] the Hebrewes take not, as we doe, we broken for sinne; they, 〈◊〉〈◊〉 of, or from sinne: And we have the same phrase with us; To breake one of 〈…〉〈…〉 fashions, or inclinations, he hath beene given to. So, to breake the heart. 〈◊〉〈◊〉 must it be broken, or ever it be whole. Both senses: either of them doth well; but both together best of all.

〈◊〉〈◊〉 done, now to the healing part. The Heathen observed long since:* 1.66 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the soules cure is by words: And the Angell saith to Cornelius, of Saint P••ter, He shall speake to thee words, by which thou and thy houshold shall be saved.

And by no words sooner, then by the sound of good tydings.* 1.67 Good newes is good physiq••e sure (such the disease may be:) and a good message a good medicine. There is power in it both waies. Good newes, hath healed; evill newes hath killed many. The good newes of Ioseph's welfare, we see, how it even revived old Iacob. And, the evill,* 1.68 〈◊〉〈◊〉 the arke of GOD taken, it cost Eli his life.* 1.69 Nothing workes upon the heart ••ore forcibly, either way.

What are these newes, and first how come they? By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they come: No secret,* 1.70 ••hispered newes, from man to man, in a corner: No flying newes. They be proclai∣••ed, these; so, authenticall. Proclaimed: And so they had need. For, if our sinnes ••nce appeare in their right forme, there is evill newes certainely: let the Divell alone with that, to proclaime them, to preach damnation to us. Contraria curantur c••ntrarij: we had need have some good proclaimed, to cure those of his.

Two proclamations heere are, one in the neck of another. Of which the former, in 〈◊〉〈◊〉 three branches of it, applieth in particular, a remedie to the three former maladies; I•• the topique medicine (as it were:) the later is the panacea, makes them all perfectly 〈◊〉〈◊〉 and sound.

The first proclamation. To the Captive first, That there is one at hand with a ransome, 〈◊〉〈◊〉 redeeme him. This will make him a whole man.* 1.71

••. To them in the dungeon; of one to draw them forth thence, and make them ••work•• see the light agine.

••. To them in chaines; of one to strike of their bolts and loose them, to open the 〈◊〉〈◊〉 doore, and let them goe: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make Apostles of them, and send them ••••road into the wide world. It is the fruit of Christ's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Christ's A••os••••eship was, and is, to make such Apostles.

Now, this is nothing but the very summe of the Gospell: ¹ Of one comming with a ransome in one hand,* 1.72 to lay downe for us the price of our redemption from Sa∣th••n•• captivitie. ² And with the keyes of hell and death in the other. Keyes of two 〈◊〉〈◊〉: One to undoe their fetters and loose them; ³ the other, to open the dungeon and prison-doore (both the dungeon of despaire, and the prison of the Law) and let 〈◊〉〈◊〉 out of both. There can be no better newes, nor kindlier physique in the world, ^• Th••••r ••ord of redemption, to captives: ^• Then to see the light againe, to them in the ••imber ^• Then of enlargement, to them in bands: but specially, then of a dismission, 〈◊〉〈◊〉 prison, dungeon, irons and all. And this is proclaimed heere, and publi••hed by 〈◊〉〈◊〉 in His Sermon at Nazareth: and was after performed and accomplished 〈…〉〈…〉, at His Passion in Ierusalem.

〈◊〉〈◊〉 good newes indeed: but, heer comes better.* 1.73 It is seconded with another 〈◊〉〈◊〉, that makes up all. For in very deed; They that by the first proclama∣ti••••

〈…〉〈…〉 leased, for all 〈◊〉〈◊〉 and 〈◊〉〈◊〉 all that, what were they, but a sort of poore sp••kes, turned out of the 〈◊〉〈◊〉, but have nothing to take to? Comming thither, they were t••••ned out of all that 〈◊〉〈◊〉 th••y had. That, their case, though it be lesse miserable, y••t i•• miserable still: the 〈…〉〈…〉 still hangs upon them.

We lack sor••e 〈…〉〈…〉 for that. He are comes (now) physique, to cure that and make them perf••ctly well▪ A second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that they shall be restored, to all that ever they had. How so? For harke: heere is the acceptable yeare; that is a Iubilee proclaimed. And then, even of course they are (by force of the Iubilee) so to be. The 〈◊〉〈◊〉 of the Iubilee was so, you know. Then, not onely all bond sett free; all 〈◊〉〈◊〉 (for 〈◊〉〈◊〉) set open; but beside, all were restored then, to their former mort∣gaged, f••rfe••••••d, or any waies ••li••ned estates, in as ample manner, as ever they had, or held them, at any time before.

A restitution in integrum; a re-investing them in what they were borne to, or were any waies possessed of: that, if they had sold themselves out of all, and lay in execution for huge summes (as it might be, ten thousand talents;) then, all was quitt; they came to all againe; in as good case, as ever they were in all their lives. There can be no more joyfull newes, no more cordiall Physique, then this. The yeare of Iubi∣lee? why, that time, so acceptable, so joyfull, as it hath even given a denomination to joy it selfe. The height of joy is Iubilee; the highest terme to expresse it, is jubilate: that goes beyond all the words of Ioy whatsoever.

And this comes well now: for, the Iubilee of the Law drawing to an end, and this very yeare being now the last, CHRIST's Iubilee (the Iubilee of the Gospell) came fit∣ly to succeed. Wherein, the primitive estate, we had in Paradise; we are re-seised of anew. Not the same, in specie, but as good; nay better. For, if for the terrestriall Pa∣radise by the flood destroyed, we have a coelestiall, we have our owne againe (I trow) with advantage.

A yeare, it is called (to keepe the terme still on foote, that formerly it went by.) Only this difference: the yeare (there) was a definite time; but heere, a definite is put for an indefinite. This yeare is more then twelve moneths. In this acceptable yeare, the Zodiaque goes never about. On this day of Salvation, the Sunne never goes downe. For in this, the Iubilee of the Gospell passeth that of the Law: that, held but for a year, and no longer: But, this is continuall; lasts still. Which is plaine: in that, diverse yeares after this of CHRIST's, the Apostle speakes of it, as still in esse: Even then, makes this proclamation still,* 1.74 Behold this is the day, Behold now is the acceptable time. Where∣by we are given to understand, that CHRIST's Iubilee, though it began, when CHRIST first preached this Sermon, yet it ended not with the end of that yeare (as did Aaron's) but was Evangelium aeternum: As also perpetui Iubilai; Everlasting good newes of a perpetuall Iubilee,* 1.75 that doth last; and shall last, as long as the Gospell shall be preached, by himselfe, or others sent by him, to the end of the world, the time of resto∣ring all things.* 1.76

It is called acceptable, by the terme of the benefit, that happened on it, which was, our acceptation. For then, we and all mankind were made (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is accepta∣ble, but a•• the word is) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is actually accepted, or received by GOD. Out of whose presence we were before cast. And being by Him so received, we did ourselves receive againe, the earnest of our inheritance, from which, by meanes of the transgres∣sion,* 1.77 we were before fallen.

There is much in this terme [accepting.] For, when is one said to be accepted? Not, when His ranso••e is paid, or the prison sett open; not, when he is pardoned his fault, or reconciled, to become friends: but when he is received with armes spread, as was the lost child, in the Gospell; ad stolam primam (as the terme is, out of that place.) Three d••grees there are in it,* 1.78 ¹ Accepted to pardon, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: ² Accepted to reconciliat∣tion, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and further, ¹ Accepted to repropitiation, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to as good gr••ce, and favour as ever, even in the very fulnesse of it. They shew it, by three 〈◊〉〈◊〉 ••••grees in Absalon's receiving:* 1.79 ^• Pardoned he was, while he was yet in Geshur: ^• Rec••••ciled, when he had leave to come home to his owne house: ³ Repropitiate, when

〈…〉〈…〉 to the King's presence and kissed him. That made up all ••hen he 〈…〉〈…〉. And that is our very case.

〈…〉〈…〉, that is not all. It is more than so: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (heer) is in the Text of Esai 〈…〉〈…〉 that imports more. For, that word, is ever turned by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that is 〈…〉〈…〉 owne acceptation (In whom I am well pleased) and the very terme of it.* 1.80 And 〈…〉〈…〉 accepted, I know not what he would have more.

〈…〉〈…〉 the Benefit that fell at this time: and for this, that fell on the time, the time 〈…〉〈…〉, it fell on, is, and cannot be but acceptable; even eo nomine, that at such a time, 〈◊〉〈◊〉 a Benefit happened to us. And in this respect, it ever hath and ever shall be 〈◊〉〈◊〉 ••••••eptable welcome time, this; and holden as a high feast: like as the Benefit is 〈◊〉〈◊〉 that befell us on it. Festum, a feast, for the pardon: Festum duplex, for the reconciliation: Festum magis duplex, for the being perfectly accepted to the favour of GO••, and by it re-accepting againe our prime estate.

Nay (last) it is called not onely Annus acceptus, but Annus Domini acceptus, or acceptus Domino: Not onely, the acceptable yeare; but, of the Lord, or ••o the Lord; (for so the Hebrew reads it, with the signe of the Dative; as if to GOD Himself, it were so.) And, to Him, so it is, and to His holy Angels in heaven, so it is. For, it the recei∣ving any one contrite sinner, by repentance, be matter of joy,* 1.81 to the whole Court of hea∣ven; if the receiving of but one; what shall we thinke of the generall receiving of the whole masse, which this day was effected?

Now, if to heaven, if to GOD Himselfe it be so; To earth, to us, shall it not be much more, whom much more it concerneth (I am sure?) GOD getteth nothing by i••; we doe: He is not the better for it; we are: Ever, the receiver, then the giver. The giver, more glorie; but the receiver, more joy. That if it be the joy of heaven, 〈◊〉〈◊〉 cannot be but the Iubilee of the earth; Even of the whole earth:* 1.82 Iubilate Deo om∣•••••• terra.

The Iubilee (ever) it began with no other sound, but even of a cornet,* 1.83 made of the hornes of a Ram. Of which hornes, they give no other reason, but that is was so, in re∣ference to the hornes of that Ram, that in the thicket was caught by the hornes,* 1.84 and sa∣••••••ficed in Isaac's stead, even as CHRIST was, in ours. To shew, that all our Iubilee ••••th relation, to that speciall sacrifice, so plainly prefiguring that of CHRIST's. Which Feast of Iubilee began ever, after the High-Priest had offered his sacrifice, and 〈◊〉〈◊〉 been in the Sancta sanctorum. As this Iubilee of CHRIST also tooke place, from 〈◊〉〈◊〉 entring into the Holy places made without hands,* 1.85 after His propitiatorie Sacrifice 〈◊〉〈◊〉 up for the quick and the dead, and for all yet unborne, at Easter. And, it was 〈◊〉〈◊〉 tenth day, that: And this (now) is the tenth day since.

The memoriall, or mysterie of which sacrifice of Christ's, in our stead, is ever Caput 〈◊〉〈◊〉, the top of our mirth, and the initiation of the joy of our Iubilee. Like as 〈◊〉〈◊〉 Calicem salutaris, our taking the Cup of Salvation,* 1.86 is the memoriall of our being accepted, or received and take againe to Salvation. Wherewith let us also crowne 〈◊〉〈◊〉 I••••ilee of ours. That so, all the benefits of it, may take hold of us: specially the 〈◊〉〈◊〉 of the favour of GOD, and the assurance or pledge of our restitution to those 〈◊〉〈◊〉, and that Iubilee, that onely can give content to all our desires, when the time s••all come of the restoring of all things.

Notes

• * 1.1

  The Summe.
• * 1.2

  Ioh. 201.
• * 1.3

  Act. 7.52.
• * 1.4

  The Division.
• * 1.5

  I. Of the Spirit's being on Ch••ist
• * 1.6

  Rom. 8.3. Phil. 2.7.
• c 1.7

  Gal. 4.6.
• a 1.8

  Rom. 8.9.
• b 1.9

  Matt. 10.20.
• d 1.10

  Ioh. 15.26.
• * 1.11

  2. His annointing.
• * 1.12

  ¹ When it was.
• * 1.13

  Ioh. 1.14.
• * 1.14

  ² With wh••t.
• * 1.15

  1. Cor. 12.4.
• * 1.16

  Ioh. 3.8.
• * 1.17

  ³ How called annointing.
• * 1.18

  Psal. 109 18.
• * 1.19

  Psal. 45.8. Cant. 1.3.
• * 1.20

  3. His sending.
• * 1.21

  Luk. 3.22.
• * 1.22

  Psal. 45.8.
• * 1.23

  Ioh. 9.7.
• * 1.24

  H••b. 3.1.
• * 1.25

  Heb. 5 4.
• * 1.26

  Ier 23.21. Rom. 10.15.
• * 1.27

  Rom. 1•• ••▪ Ephes. 3.••▪
• * 1.28

  II. The 〈◊〉〈◊〉 whe••eto.

  1 To bring good tydings.
• * 1.29

  2. Cor. 2.16.
• * 1.30

  2. To the poore.
• * 1.31

  Act. 10.34.
• a 1.32

  Act. 16.15.
• b 1.33

  Act. 10.6.
• c 1.34

  Act. 17.34.
• d 1.35

  Act. 16.30.
• e 1.36

  2. Ioh. 1.
• f 1.37

  Acts 9.36.
• g 1.38

  Act 8.27.
• h 1.39

  Acts 3.2.
• i 1.40

  Phil. 4.22.
• k 1.41

  1. Cor. 1.16.
• l 1.42

  Acts 26.28.
• * 1.43

  Mat. 5.3.
• * 1.44

  Rev, 3.17.
• * 1.45

  III. The tydings of a Physitian for broken hearts.
• * 1.46

  Ver. 23.
• * 1.47

  Ecchis. 15.17.
• * 1.48

  Pro 4.23.
• * 1.49

  IV. Of the hearts ¹ How they came broken.
• * 1.50

  ¹ By being captives.

  Psal. 137.2.
• * 1.51

  ^• In a darke dungeen.
• * 1.52

  Eccles. 11.7.
• * 1.53

  ³ And bruised with irons there.
• * 1.54

  Rom. 7.24.
• * 1.55

  Psal. ••8.8.
• * 1.56

  Psal. 142.7. Matt. 4.16.
• * 1.57

  Pro. 5.22. Act 8.23.
• * 1.58

  Psal. 1••••.16.
• * 1.59

  Psal. 10••.1••.
• * 1.60

  Psal. 119.70.
• * 1.61

  Verse 25.
• * 1.62

  Prov. 7.22.
• * 1.63

  Esay 46.••.
• * 1.64

  Io••. 5.4.
• * 1.65

  Luk. 10.34.
• * 1.66

  2. How they are cu••ed.

  Act. 10.6.
• * 1.67

  By good ty••ings.
• * 1.68

  Gen. 45.27.
• * 1.69

  1. Sam. 4.18.
• * 1.70

  Proclaimed.
• * 1.71

  ¹ The first Pro∣clamation.
• * 1.72

  Revel. 1.18.
• * 1.73

  ² The second Proclamation.
• * 1.74

  2. Cor. 6.2.
• * 1.75

  Revel. 4.6.
• * 1.76

  Act. 3.21:
• * 1.77

  Ephes. 1.4.
• * 1.78

  Luc. 15.20.22.
• * 1.79

  ••. Sam. 13.39.14.••••.
• * 1.80

  Mat. 17.••.
• * 1.81

  Luc. 15.10.
• * 1.82

  Psal. 66.1.
• * 1.83

  Levit. 25.9. Ios. 6.4.
• * 1.84

  Gen. 22.13.
• * 1.85

  Heb. 9.11.
• * 1.86

  Psal. 116.13.