the King but the Child and I will worship him in scorn at them in scorn of him yet willing to secure himself a Christ being to be born Go seek and I will worship but just as Iehu would worship Baal these sought the young Child the King of the Iews found the young King at which God made them old in knowledge they giving gold to him as a King Incense they knowing him to be a Priest Myrhe they saw him to be a Prophet Gold they gave him because he was great incense because he was God and Myrhe for they knew him to be a man To have brought gold only his mothers poverty considered had caused men to suspect her supply had only been regarded or at most his education but Myrhe and Incense intuats that his paternal eradiation is concerned yet all the three a help to their indigency in going down to Egypt for in all the highest matters of heavens acquisition the necessities of men may be turned upon and behold and then it 's our duty to relieve them AMONG the Persians it was thought dishonourable to salute and therefore there was a Law against accosting the King without a present whereby to procure his friendship or his Grace wherefor one Sinetes in travel meeting Artazarxes and having nothing ran to the river Cyrus filling both his hands with water as being at that time the readiest present which the King caused to be received from him in a golden cup then and sent afterwards to him greater presents as a persian Vest a golden cup wherewith to bring water always from the river so acceptable are presents that they even reconcile an Esaw to a Iacob and maketh the Queen of the south more acceptable to Solomon which these men knew and from their own country custome offered yet led by a higher law having either heard of or read or inspired with that law of God commanding none to appear before him empty handed Exod. 23. prompting the Magi to obey and in them gives order against uncharitable devotion THREE gifts are mentioned if it be questioned whether all gave three or each one one to allow in this the wise mens number to be three it 's sure they either had particular treasures or then several treasures for all in one which were first closed then opened Faith closed up in the heart without confession of the mouth being of no avail but that each one gâ—ve for himself may be drawn with some from the gifts given they shadowing in him the union of God and Man which each one particularly believed as also the three persons of the Trinity and if delivered by one to the Baby Iesus makes the heart reflect upon their unity among themselves Christs three fold office of King Priest and Prophet being also believed by each hath som influence for this belief they worshiping whole Christ all of Christ first in body they fell down next in mind they worshipped thirdly in goods they presented unto him GOLD the best of mettals and most respected and which looseth nothing in the fire earthy its true it is but if well managed can be beat out unto a heavenly length and to be parted withall when Christs poor members are in want yet remember it 's a proper gift for a King therefore offered here with worshiping for untill we depart from evill by fearing the Lord our alms and charity cannot be accepted frankincense used in sacrifice to God and so necessary for perfumeing that the prayers of the Saints in the Revelation Chap. 8. are said to be sweetned thereby and Cornelius prayers and Alms came up together for a memorial before God Myrhe a bettrr yet conserving gumme used in enbalming of the dead and prayer when attended with mortification of flesh is then most savory and sweet it 's as it were the tears of a tree woozed out and how prevalent Piters bitter tears were woozing from the bitternesse of his heart is known yet each Wise Man had all these three or the most part of the Ancients are out of the way and in the assurance of our Saviours Divinity Humanity his Priest-hood Prophetick and Regal office each believer for himself must offer up to him and for him praise prayer and Alms the oyntment of Myrhe in holy and brotherly communion that being given in charity to the dead the incense of a sweet and innocent report which we ow to our liveing brother the gold of a bright pure and shineing conscience which we ow to our great Creator King of all the earth FINALY by gold understand thy self exorted to rejoice in and love God for the good things he hath performed towards thee by incense religious thankfulnesse for the good he hath prepared for thee by Myrhe unfeigned sorrow for what evill hath been done by thee the sincerity whereof is best discovered if thou separat thy self from sinners and thy life from bloudy men in not returning to thy old companions or sinful counsellours as the Magi did not to Herod nor liveing in thy old path of vitious courses as they returned another way I shall not say lodging in caves and dens for fear of Herod into their own Country the birth of him whom they visited in itâ—s purity innocency harmlesse simplicicy perswading to temperance and the Magi as the first fruits of the Gentiles by their gifts in coming and going inforceing retirednesse from carnal ease sinful sloath cruel intentions reverent actions Religious obedience which once acquir'd by pains in study prayer and meditation with practise though but with star light yet untill we see him who is invisible we shall have Angels not to say dreams as the Magi had to direct us from hurting others or our selves growing in familiarity with God as they also did being afterward baptized by S. Thomas one who could as sensibly assure them of our Lords Passion and Resurrection as they him of his Nativity and being born of all which being well perswaded they proved instrumental in saveing the Souls of many in their own country as the Eunuch after them is also said to do preaching the truth of that Iesus whom they sought and savingly found according to that promise he made to his They that seek me early shall find me CONCERNING the death of these Wise Men we have not any probability in record but the reported death the cost care diligence used by Queen Helene in getting yea gathering of their bodies bringing them unto Constantinople for honourable sepulture there translation afterward to Millain their removeal the third time to Colen whence Vulgarly they are called the three Kings of Colen being there worshiped with great reverence and pilgramages made unto them by the ignorant and superstitious hath no Mystery save that of Iniquity and of lying Vanity therefore not of our province being also perswaded were the bones or dust of these Magi there and could speak they would be so good so Wise as to say to their simple worshipers Dearly beloved flee from
affirm that here they are breathed upon to dispose their minds already sanctified for the Spirits reception in a more solemn manner in the dayes of Pentecost MOREOVER a religious melancholy seazing on the vitals of their Spirits and belief of their Masters proceeding from or ascending to the Father in and for their behalf the Spirit being a pledge of Salvation the strength and life of the Soul is here given by an apt similitude of a breath foâ— as the visiâ—le body of Christ was not God so neither is the breath here felt to be estimate the spirit to confirm them that as the breath came from him so should or so did the Spirit proceed from him likewise which the Greek Church to this day denys affirming his procedure from the Father only which is seen say some in their punishment in looâ—ing their Imperiable Citty Constantinople their Emperour Crown and Kingdome being taken by the Turk upon this day in the Calendar An. Dom. 1237. wherein the nature gifts and proceeding of the Holy Ghost are taught explained and truly commemorat in the Orthodox and Latine Church MANY good things our Saviour had taught especialy about his Death and Resurrection which the Spirit was appointed to bring to their Remembrance the brain of man in it self being naturally dull hereby is cleared and as his birth purifieth ours as his life instructeth ours as his death destroyeth ours as his Resurrection preceedeth ours and as his Ascension prepareth ours so his sending down of the Holy Ghost helpeth us mightily in the reflecting upon these things against all infirmity whatso-ever oyling the wheels of the Soul makeing that lift up it self being otherwise bowed down and by this is said Woman or man thou art loosed from thy infirmity causing them still look forward oâ— like a religious pulley stil haleing or pulling the soul heaven-ward to a loveing of spiritual things contrary to the carnal mind spiritually hence the Sunday betwixt his Ascension and the Spirits descension is called from the entrance of the twenty eight Psalm Dominica exaudi as if from that time the Church of old and yet now had been still calling praying for and expecting a fuller portion of the Spirit this breath being but the first fruits untill the harvest a taste only of Canaeans grapes a warm breath a refreshing gale untill the mightier and rushing wind should blow when Iesus had been glorified THERE are two principal parts of the body viz. head and heart to which in the soul corresponds the understanding and the will it being led and moved by these as greater wheels and God in his Church hath to both of these in resemblance Christ and the Spirit the head and heart of his Congregation for understanding of and being guided unto the things concerning life and by these we know he loveth us and by that knowledge procureth in us Love and Ioy by divine illumination toward himself the Spirit being that Regius or great Divinity Professor teaching from within the mysteries of God for what ever David the Psalmist Amos the Prophet Daniel the Prince Peâ—er the fisher Samuel the Sâ—er or any other Priest Prophet or Patriarch taught were but lecturs of his composing words of his frameing sentences of his drawing up directing how to believe how to live how to walk and how to talk how to love and how to adore how to weep and how to pray all with admireable wisdom holy zeal and fervent charity THE Spirit was here given about the Resurrection before the Ascension after which the spâ—ce of ten dayes reckoning from the fortieâ—h that is from the Passeover for he was given again so that we are to observe the feast of Pentecost when the HOLY GHOST came from heaven whereby they as all good men are made to look up before which we must meet and assemble so receiveing it in the Word breathed upon us on Earth this doubling of the Spirit being like the two-fold Commandement of loveing God who is in heaven and loving man who abideth upon Earth yet it 's but one command acting on different objects so it s also one Spirit given and acting for differâ—nt things or for discovery of that one great thing the Trinity FOR the Son having been visibly known among men the Father also revealed by the things that are seen there remained one thing to enforce the certainty and existance of three Persons that was the appearance of the HOLY GHOST who had once come as unto Noahs ark like a dove in the evening of the world upon Christ the Lord expressing the meeknesse peaceablnesse harmlesnesse of them who are as houses inhabited by him this was at his baptisme the next as is thought was in a cloud strengthning his constancy glorifying his purity and heating his fervency this was at his transfiguration A third was by a breath for animating a perplexed little flock about the removeal of himself from them a few dayes before his Ascension A fourth was in fire in tongues and this was after his glorious Session at the right hand of the Majesty on high giving them a noon-day knowledge to understand all Scripture power over all Devils wisdom against all Philosophers Eloquence against all Orators Patience against all Torments Gifts to convert all Nations Confidence in the love of God for subduing of unruly lusts Grace for persevering in all good works Lastly Ioy in the peace of a good conscience through Christ and him crucified whence it is sayd they were al filled with the HOLY-GHOST in contradistinction to those portions or draughts they had received before so diminute that it s said the HOLY-GHOST was not yet given q. d. in that ample and miraculous measure because Iesus was not glorified John 7.19 WHICH when done they are quasi overcharged and Speaking were thought drunk that is intoxicated which in a trope they were but not as the Jews â—uppos'd with wine but with the new-wine of the Spirit wherewith the old bottles of corrupâ—ed self could not be brimmed the Vine whence it flowed being above the liquor whereof stupâ—fied not the braine but transmented the Soul noâ— causing staggering but confiâ—ming in faith and joy as in the Citty by that River which maketh glad the Citty of God which they renewed by wind fire and tongues were capacitate to drink of the one blowing away the chaff the other heating the Spirit giving light also to the dark chamber of vain Imagination the last promoting to speak refinedly perswadingly being cleansed from carnall sordidness and earthly selfishness delighting in no talk but of the wonderfull works of God IT is usuall with Expositors to shew the analogy between things themselves and that which is represented by those things In how many wayes the Paschall Lamb and Christ doth agree the Red-Sea and baptisme the Cross and the brazeâ— Serpent Iesus and Aaron David and Ioseph is not of our province but how aptly doth wind represent the operation of the HOLY GHOST in those upon whom he cometh
must not be reckoned among the faithfull but as uncircumcised be deny'd entrance into the holy temple the holy Citty holy IESVS being only King of the Iews that is of the Circumcision not of the letter but of the Spirit not of the Body but of the Inward-man and the precept being given to Ioshua intimats that as death and lust enter'd upon all by one MAN we are not free from either untill by his Antityp Iesus we be redeemed from our actual or original transgression by applying faithfully his life and bloud as expiatory for sin denying ungodliness and worldly lusts which is a deliverance from our vain conversation and in one sense a being crucified to the world and in another Ciâ—cumcised in our foreskin they being with some as it superfluous and no way necessary for felicitating soul or body THE Hebrews say Sem was born circumcis'd and he was happy but that the foreskin is not necessary is figured in the eight day seven being allowed in proportion and revolution of time to all in common but the right is that eternal day expected by the Elect and forestall'd already in those occult joys which emerge from liveing Soberly Righteously and Godlily in this present world and their names being written in heaven contemplats upon the felicity their Spirit shall possesse the week of this wearisome world being brought to its final period IT is said of Severus that no day passed wherein he did not something that was good and beneficial to others and without much arguing its evident how soon our Lord amply discovers earnestnesse passionatly to offer himself a Lamb indeed for the sins of the world in his yeelding so easily so suddenly to breath a vein as a wise Physician for the cure of his mystical body now in a Spiritual raveing and sinfull feaverish distemper Man go thou and do thou likewise do good and yet more good and by whom thou art accounted base of them at last thou shalt be had in honour God incarnat having here begun to lay down his life for thee be not ashamed to lay it down for another at least estimat what can be done for thy Brother and reckon that to be a debt due from thy Saviours stupendious humility WE mistake if we conclude our selves heavenly born untill as heaven we influence the Earth with benign aspects and Eight times or days or duties must passe over us before we ought to repute our selves of the seed of the faithfull or circumcis'd for in the opinion of Holy Bernard we must first be just in our dealings with men he who would raise high must build low and Iacobs ladder had its foot on the Earth another is the avoiding of Fellowship with evil men Christ was separate from sinners and his followers must hate the Congregation of wicked doers A third is watchfulnesse and observance of Enemies Our Saviour not being ignorant of Satans devices disappointed his stratagems he left him unresolved of his being the Son of God in the wilderness and of his wanting original sin by Circumcision in the Cradle and in both prevail'd Another is Sobriety as becometh men the Believers life is a warfare and if lust pleasure or cares of this world overcharge that day may come unawares upon us Luk. 21.34 Another is patience in all things we suffer among men for a few evill days we must neither with Cato put out our lives nor with Thrasillus run out of our wits but keeping a good heart we shall never want a place not to say a whole wherein to hide our head Another is Humility Our Lord humbled himself to the Death and that the soul with Mary be exalted Remember he visited her in her low estate Luk. 1.48 The seventh is Piety and Devotion in which by contemplation the Chilâ— of Grace celebrating a Sabbath by resting from works of sin and walking with God ought not to be reckon'd a Son of Belial but as on the eight day declared by the Angel of a good Conscience or rather is by the Priest of the new Testament called the Son of God and gets a new name which none knoweth but he that hath it Revel 2.17 THERE are who will have the eight day to imply the eight ages of the world reckoning the first from Adam to Noa the next from him to Abraham the third from him to Moses the fourth from him to David the fifth from David to Christ the sixâ—h from Christ to the end of the world the seventh to the Dead the eight represents the Resurrection at which time all the true soâ—s of the Faithfull shall receive their true name and true inheritance in being saved from their sins and approved for their Sanctity But the more sound and far more probable ground for fixing upon the eight-day was because of the infants strength being then more able to bear the sharpnesse and smart of the knife then when newly born and yet not after the eight day for they growing stronger and imagination more forcible the pain had been greater that time was therefore chosen when the skin as more tender could renew and repair it self but it is nice that to this day the Iews circumcise none but on the eight day that is to say never at night however it be it 's said that the pain is greatest on the third day nature tending then to a healing for which cause Simeon and Levi slew the Shechemits according to which its given out that the three offended in each sin viz. our selves our neighbour and our God the third and last is the forest and its remembrance most dejecting as appears from Davids confession in matter of Vriah and Iosephs admiration in the temptation of his Mistris THOVGH I conjecture not that the eâ—ght day was allowed for the body of the infant to be inflenc'd by the seven planets yet according to the Doctor of that Philosophy concluding the sun to operat upon the head and heart we may alludingly teach that the beams of the sun of Righteousness must shine and operaâ— upon the head heart of Adams Sons before they can have a living Soul or be brought forth in the second birth yet let none pin their abideing in pollution upon God for the Sun beams shine in the Ministry of the Gospel but many as the swine in a hot day tumbles the more in the pudle and what is vitiously observed of circumcised nations as Egyptians Saracens that no people is more lascivious may shamefully be applied to Christians none being more filthy more unclean then they who have been washed being the more defi'd thereby that they commend it yet mockingly rise not from forbidden pleasures from condemn'd delights Mahomet in a great measureâ— encourageing those passions allays the guilt of his Disciples but being discharged by Christ by Christians are to be the more abhorred THE Iews circumcised but in one part and that part by which the whole body is most defiled where lust and luxury tyranniz'd and
born that is the promised Messiah in whom all the Kingdoms of the earth is and was to be blessed therefore in no Nation is there ground to despair AND though some degenerat from these their religious Gentile Ancestors either by loyttering at home in their carnal security purposing neither to take pains for nor travel after salvation or play at the door in their superstitious formal idolatry or Debauching within by their scandals and impure deportment yet having wise Preachers experienc'd in the study of heavenly Scriptures which as the star over the house shew where Christ is to be found let us unite in devotion and being faithful with the Saints part with whatever lust is dear and sweet knowing it is our wisdom so to do being Christ and his Gospel are above the price of all lusts though supposed Rubies LET Herod be troubled and great men moved against submission to the scepter of Christ for touch the Mountains they will smoak and Jerusalems inhabitants be in an uproar each one about his particular concern suggesting trouble and war by changeing of Kings and Governours upon which in all probability their fear was grounded for none went with the Magi from Ierusalem either fearing to appear despairing of successe or for such like cause yet this is but the course of wordly wisdom which being Earthly sensual is to be avoided by the Man of God whom neither Herodians of ambition nor Ierusalemits of pannick fear so far shal obscure wisdom or occasion defiling of conscience as to make him afraid of or tremble to hear of Christs approach but rather calleth why tarrieth the wheels of his Chariot having a desire to be with Christ obeys that sound of heaven the charge of Ierusalem his Mother the Church going forth to meet this King Cant. 3 11. now crowned in his cradle and having heard of this in Ephrata seeks and finds him in the wood of the Cratch and ark of the Church rejoyceing as they that find rich treasure and good reason for he is found in Bethlehem i. e. the house of bread and under that notion implys all happinesse to his visitants to his Receivers the tittle of life adding Eternity to his crums which when enjoyed the snars of death are avoided AS these Magi left Ierusalem a crafty Herod the skilfull Scribs who durst not deny what the Scripture recorded yet shuned to believe what the Wise revealed bringing damnation upon their souls the more speedily for their base ingratitude the more desparingly for their great knowledge the more inexcusably for dissembling with Herod so let us relinquish and turn our backs upon those Sirens stopping our ears against the songs and counsels devices secrets that by the wicked witty the demure in hypocrisy the knowing in disobedience are laid any way to debar us from the regular path of Gods revealed will in persuance of enjoying that blessed sight which is in the star light of a promise offered to us how difficult soever it may seem to flesh and bloud leaving the politick and carnal to their Interrogatories their Questions their fears their scruples what may be what shall be rather then what is to be done things which is to be feared in our days have made our Lord to go further from us then he was once dare I name that place to be in Egypt HERODS Hypocrisie made him promise adoration his timidity made him search and ask not where the King of the Iews but where Christ should be born the Question to the Iews is made in privat by the Gentiles it 's made in publick the reply represents and infers the Jews to have answered where our Saviour not where their's was to be born because they believed not in him nor rejoyced at his birth nor travel'd to his lodging and at this day for unbelief they are a scatter'd people through the earth still beholding that faith published and gloried in unto which they are enemies which no doubt adds to their torture shame despondency and grief having neither Temple Priest nor sacrifice of their own as other Nations yea hardly retaining their name but by a few absurd and ridiculous ceremonies for which being derided by all Nations and accounted murtherers Iesus being deemed innocent increaseth their astonishment and is reckoned by Travellers the formal cause of that pregnancy or rather subtility of wit which proverbialy is applied unto them their Religion putting them under a general odium they are driven to help them-selves by base shifts whereby bandyting themselves against the rest of mankind they are better studyed in malice and mischief then other men for which each Visier and Basha of state in Turky keeps a Iew of his privy Council by whose malice wit experience intelligence it 's thought most of that mischief is contrived which is executed upon Christendome yet at the same time that Iew is so hated that would I might die a Iew if this be so is one great curse in Turky and he dare not yea cannot become Turk unlesse first Christ be acknowledged a true Prophet which still must edge his envy and more ferment his spite IT is said one of these Magi was a Black Moor and master-painter limns accordingly but I shall not swear to the truth hereof yet there can be no danger to maintain to such who credite the report that in our addresses unto Christ the outward appearance the difference of or about things external the clearness of the souls knowledge or doubtings in the bosome blacknesse of the soul contracted by fear and horrour or dwelling in the torrid zone of persecution affliction or desertion as it ought not to deter from the embracements of our Lord in the house of the Church so neither in others should it represent any cause of interrupting their well intended progresse in those religious duties of prostration or adoration since the Saviour of the world is an Advocaâ— with the Father speaking peace and shal accept of their attendance before the throne in good and comfortable words as be of good chear thy sins are forgiven whereby they shal not only be cloathed in white but like David have a goodly and ruddy countenance that is be well favoured in the serenity of a good conscience marching forward toward their own because desired country with as large strids of zeal affection and discourse as amply how and which way their service was accepted prayers heard doubts cleared as any of them whose complexion i. e. whose soul at fiâ—st setting out was of a more amiable colour or allureing temper ARE there not persons who with the Scribs can readily inform where Christ should be born and that he is to be believed upon in faith working by Love can talk of the Kingdom of God tasting the powers of the world to come by many fathoms go deeper in the speculative parts of Divinity speaking as if they had seen the Trinity talked with God first take wing and then flee out of the sight of ordinary capacities
Man confirmed by two witnesses not called but compelled he is the Son of God said the Centurion A just man said Pilats wife which under the pain of damnation is never to be really separat from our creed both being received and both to be believed PILATS wife his own disciples were against his drinking both of them haveing pitty of him but yet he would drink haveing compassion for them and not for them only but for the whole world for which he was sent to lay down his life and as at Lazarus death when observed to weep it was said behold how he loveth him see him drinking all may say behold how he loveth it mark how he loveth men of which the inscription over the CROSSE or tittle on which the Romans declaired the crime for which the party dyed doth amply discover being in it called Iesus of Nazareth King of the Iews in Hebrew Greek and Latine shewing the vehemency of his affâ—ction for as all nations had heard of his works Pilat resolved that each nation should know the cause of his death and these three languages answering to the three fam'd parts of the woâ—ld viz the Romans the most powerful because martial the Greek the wisest because most learned the Iews the holyest because of the Law and the Devil prompting to this Iesus of Nazareth for nourishing a grosse errour that Iesus was of Nazareth whence the Messiah was not to be but of Bethlehem that none in this respect should behold him as that Prophet which was to come and though sometimes that expression is used yet it 's ever unto the Iews whoso supposed and expressed him that way for all this contrivance of men Gods intendment was that all of all nations should on the CROSSE behold their Saviour and that Iesus was to be their peace-maker by his blood and this to be reported in the three quarters of the world then all the world that Jesus of Nazareth King of the Iews was crucified at Ierusalem according to the Scriptures THIS riddle to unfold veiw the sense of each word Iesus that is a Saviour for sin a Redeemer of captives the hopes of the exiled the Strength of the labourer Enlarger of a straiâ—ned soul the Cooler of a heated and Comforter of a galled conscience behold him Of Nazareth this name was given for fulfilling of that Scripture He shall be called a Nazaren Mat. 2. by interpretation it signifyeth a branch one of his names in the old Testament and who was to build the temple of the Lord by joyning as living stones the elect of all nations kinred and tongues â—s also crowned sanctified and seperat before for that holy use shewing the authority and commission he had to save to unite from the Father which was fit since he was King a word of old pronounced Conning expressing his wisdom and skill to govern his subject by known and established Laws and therefore not a tyrant deserving not so much as a censure of that people who were Iews Gods people glorious in David and to be blessed with the whole Earth in the posterity of Abraham they remaining faithful as Abraham who believed in God who now had accomplished his promise in sending that people a Prophet like unto Moses and caused them to behold Davids Son by which they are the more culpable in importuning his death from a Gentile AT last that cursed Nation for their cursing shall come under the Scepter of this despised King and worship at his holy foot-stool mourning for his wounds for which though himself did not yet the sun laid aside his robes of day cloathing himself in mourning night like darknesse rocks broke and rent assunder because no Iew did rent his garment at crucifying their King Mary weep'd not he what the Son of my womb the Son of my desires while he boasted and would not come down from the CROSS but suffered from the Gentile by means of the Iew what both could inflict for the salvation of both Iew and Gentile then and at aftertimes the voice of their Brothers blood crying still what he did at first Father forgive them i. e. for my sake for I am thy Son for thy own compassion sake they being my Brethren for according to the flesh he was the Son of Abraham the Hebrew as flowing from the loyns of Heber the Son of elected Sem he was also the Son of David the King and so a Iew who was the grandson of Ruth a gentile a Moabitess and so in fraternity to both by Father and Mother to Gentile and Jew was he a Brother PRY into his holy zeal which for Gods house did eat him up and how was he straitned and with desire desired to eat his passover his viaticum his last-food unlesse the Angel even that way strengthned him sweating untill every thing that stood in the way of mans happinesse was removed he not laying down but drinking of the brook in the way swallowing up hels kingdom hasting runing to destroy the works of the Devil his redoubts and entrenchments yea all that both his hands in drawing to sin and halling to punishment could effâ—ctuat weakning the one destroying the other that he should no more lead captive at his pleasure into labour and dolour which Iesus here not only beheld but made entrance into because of the first he cryed in David I am poor and needy and because of the second in Ieremiah he sighed Is it nothing to you all ye that passe by behold and see if there be any sorrow like â—nto my sorrow which is done unto me YET as the Ichneumon an Indian Rat enemy to the Crocodile will watch untill he sleep and leaping into his throat descends inâ—o his entrails and eats out it's way through and side of that his terrible and great foe and so destroys him our Iesus did enter into the jaws and through the bowels of this Devourer liberateth himself and all believers allowing perfect freedome in the rest peace and continual feast of a good conscience in joy unspeakable that they triumph with S. Paul over Hell over Death over the grave with an O Death I will be thy Death O Grave I will be thy Destruction A work of great and excellent contrivance of laborious difficulties if the number strength fury policy of adversaries be respected and the torrent which flow'd from heaven more imbittering the cup be considered the impetuousnesse of all these together towards Christ in the word brook shewing how plentifull his sufferings were and what store there is yet behind for others that come after THERE is a cup of red wine which the ungodly must drink up Iesus drank much but not all the Son of God drank deep of but not the brook dry yet largly of it for it was a brook which some will have to be a rivulet flowing more or lesse with water as the clouds more or lesse shal empty themselves therein which though not granted yet it may be pertinently inferred that
self experience the brusing of the serpents head PROVIDED he come not as Iudas to betray him or his cause for love of this present world the poyson whereof infecting the heart of Iudas to mercilesse treacherie eating up the bowels of compassion made to retaliat his crime his own bowels to be cast into the earth yet not so low but they stand as a beacon that we may avoid an evill custome pilfring and stealing the consequence thereof an evill conscience and the perfection of that the place prepared for hypocrites and unbelievers but what Pilat said thy own nation have delivered thee unto me may both Turk and Pagan say of Christ the lives of Christians scandalizing the nations through avarice pride interest and malice contradicting that good confession My kingdom is not of this world securing Pilat from fear of rebellion or disturbance in his Government by stratagems of war or engines of State whereas by both we seek not only to invade the territories and dominions of those differing from us but maligâ—s corrupts deâ—ames enviously calling away away with them who in principles of Religion are one with our selves AS Iudas avarice one the on hand â—o Peter's Arrogance is to be avoided on the other ingoing over this brook he also went with Christ arrogating to himself what was not in him he seemed as the Pharisee to despise others and gave to his Master a flat contradictory speech in the vehemency of his supposed constancy a warning for the strongest to say I am weak since his fall from the occasion of it a Woman a Maid a Wench pricks the bladder of self confidence and causes the informed to bear a low sail least if by his example doctrine be not drawn of humility Pride become our ruine as we see in those days in which holinesse that is strictnesse getting an honourable name becomes a shelter a pent house for more subtile sinners their subtilty being only in this viz in a high ungrounded conceit of themselves from which if we this day arise it shall be good-friday forgetting the lâ—cks which by many of you is eat this day as a proper food as well as the onyons and garlike of earthly sensuality makeing the breath of our Spiritual converse too too ranky fâ—ast upon the sour herbs of lowly and repentant considerations being circumcis'd Israelits and proper for the Paschal Lamb of the Gospel compensing the dâ—shonour we have given the most high by sinfull because fleshly dainties by the sorrow and sighings bitter reflections from a mortified because converted soul for denying the Lord that bought us being first remembred by the Cock croâ—ing next by Iesus looking that is by the sound of the word next by meditation thereof remembring he said the Lord resisteth the proud but giveth Grace to the humble as the justifying the Publican in the paâ—able discovers THE ancients in their baptism did dip or sprinkle three times the baptized in remembrance of the holy Trinity or the three dayes lying in the grave of the Son of man that even in this demersion they might be conformed to the sufferings of their Lord and how hath S. Pa. boasted of his being crucifyed with Christ and presseth to the likenesse of his death for our being crucified by keeping from the filthinesse of the flesh and walking with Zacharias Righteously one hand being nailed that is bound up against the injustice of the world and with Elizabeth Blamlesly the other hand detained from the intemperance of the world making straight paths for our feet in a prudent heeding of our ways our hearts and sides pierced with the spear or sword of the word of God and thence as bloud and water to flow forth Love to God charity to man crowned with the sharp thorns of inward compunction for our folly and of outward compassion for our Brothers adversity beholding the solidity of this world to be but emptinesse of a Spunge and all it's delights as Vineger to the teeth forbearing to drink of that Myrhe of envy malice and all uncharitablenesse wherewith the world doth in extremity furnish her prisoners and captives as Christ knew THEN may the soul cry the prince of this world cometh and findeth nothing in me and again Father into thy hands I commit my Spirit which at the bowing down of the head in giving up the Ghost by dying to sin shall cause thy soul be cloathed with the fin linnen of the Saints and be admitted into the Paradise of joy the body being hid during the three days of suffering what God shall impose labouring to keep a good conscience and grieving for the abominations of the world after which in the morning of the Resurrection by the Ministry of the Angels meet the Lord in those mountains of Galile whereof he hath told us that is in the clouds IF any will be so charitable as who should not to heed and see where Christ is laid remember he hath been laid in three Sepulchers or places first in the Vnity of the two new Testaments which is as the Virgins womb next in the bosome of the Church which is as the manger the third is Iosephs rock which is the soul and heart of the elect watch this last and make it as sure as you can but wake him not by the noise tumult or rumbling of unruly and unholy because unruly cogitations which are not pleasing to him but rather provide oyntments with Nicodemus of Myrhe in continence and chastity of spiritual sorrow for all delinquencies of Aloes in withdrawing from such as are disorderly and cleansing your selves from the sin that so easily besets makeing a mixture of both these by eyeing the doctrine of the Law which requires inoffensivenesse towards God and man and working them into an oyntment wherewith to enbalm the poor members of the body of Christ refreshing them that their loines may blesse you THE Paschal lamb was slain in the evening so was Christ which it prefigured giveing up the Ghost about the ninth hour that is three in the afternoon he came to give light unto the world which by his life doctrine and miracles he did effectuat and none hateth him but they who hate the light least he should detect their evil deeds he came in the evening of the world to enlighten the Gentiles and be the glory of his people Israel he crossed the bâ—ook Cedron in the evening before he suffered still endeavoring to have the end of things good Iudas leaveth him in the evening Peter boasted of himself in the evening he enlightned both because he forwarned both favoring neither the one nor regarding the other looking still to the close of things a policy yet Christianity mantaiâ—s allowing good beginings but approveth only continuance in good Indâ—â— had a fair morning and began well ended miserably selling his Master and buying his own damnation for three pound fifteen shilling sterling his rendition of it not abating one farthing of the guilt his confession at it not assoiling
thy self the Son of God and for making sedition among the people Ordereth according to the Laws of the Roman Empire thy fastning to the Cross and to be lifted vp unâ—ill thou die waveâ—â—g thâ—s every sin pretending to have rule and command hath forced us to deporable actings and by usurped Authority countermanded God harressing the soul by Sedition having seduced it from orderly and peaceably walking Pride Ambition Lust or Envy having been made King by the wills content ordering obedience to our Makerâ— dishonour and our own disquiet Redness of eyes Deadness of heart Fury in face wounds in the side Death in the fiâ—ld moving on uproar wandring thoughts as posts runing to and fro abbetting every lust almost to uâ—pardonable transgression in that sinfull stayedness as if because of Impudence Corruption had bâ—en of God for which it is to be adjudgâ—d to the 〈◊〉 by man who is established under God over the Common-wealth of his own Soul having Common-Laws and rules for discerning of matters which if not hearkned unto by passion fear or otherwise may cause deposition which Pilat feared who when called to Rome to answer for tirany fearing contumely and receiving affronts slâ—w himself as Herod also did who is thought to be aimed at in the parable of the unjust Steward and like him when layed aside for male-administration being banished by Caesar proved fellon de se a self Murtherer AND hark is it not perspicuous how that all the persecutors of our Lords body which is his Church or the instruments and abbettors of his Death as Judas in himself or the Patriarchs in his Tipe Ioseph in selling him have bought sorrow for twentie pieces of silver in common sickles the other for thirty of the Sanctuary they for their Brother had twentie five shillings sterling he for his Master three pound fifteen shillings and for a Courtezan a Draught a piece of silver a morsel of Bread a Madrigall a Song how oft is he betrayed into the hands of sinners men selling their Saviour to hugg their lust THEERFORE such as design profit by the Resurrection must conclude the additament of worldly pelf or carnall pleasure so basely purchased to be sordid and unhappy studying rather the particulars wherein Christ can be advanced that estimation may be made according to reall worth and the account of truth he being the Truth the way and the Life the first of Religious verity the next of holy Conversation the third of happiness eternall which are infinitly in true reckoning preferable above and beyond the deceitfull appearances of temporall possessions for appearances they only are as is to be seen in the agents of our Saviours Passion First of the Patriarchs who sold him in Ioseph for a bond-man next in Iudas who delivered him to them who condemn'd him as a Malefactor HE was slain by Cain in Abel and for that Cain is to be censured that is sin must be charged with his blood In Isaac after but he escaped and the Ram in the thicket served for a burn'd offering we as that Son of Laughter escape the hand of justice he is the other's seized upon found in the thorns of his Passion which were planted by our hands and made to tear his holy Body by our folly and since he hath also escaped let his endurance dash the lust of the Eye the lust â—f the Flesh and the Pride of Life which were the thorns that pricked him the nails that pierced him and the Envy that caused him to be persu'd for which Crown him with Roses and vailing our face as did Rebecca being ashamed for former delinquences let us as chast Virgins espouse him unto our selves returning into our houses dead in sin and crucified unto the World which is seemly Christ having suffered for it before us for that end having promised â—n the third day to raise us up we bearing our Cross in sincere sorrow not comming down from it by consuâ—ing with Flesh and Blood or keeping any one sin back through prophane Custome rive ed in us but bow down our heads in humility and give up the Ghost in constancie sleâ—pâ—â—g â—hat is resting in the seâ—enity of a good Conscience lookiâ—g for that hopefull assurance of the Resurrâ—ction and blessed hope of the fruâ—tion of the Spirit of holinesse with Hâ—avenly mindedness in which as by Aâ—gles we shall be comforted assured and solaced Untill we meet the Lord in the holy Mountain where he shall be seen as he is and we know as we arâ— Known WE are said in our Carnal-capacity to be dead in sin though alive by nature as having neither Life Breath nor Motion for things Heavenly the greatest vants of Heaven though set before us in Word and Sacraments or any other nourishing spirituall aliment benefiting us no more then the choicest Bâ—â—que savour or reâ—lâ—sh of the most delicious or 〈…〉 from the most artificial cook câ—uâ—d replenish saâ—isfie or fill the empâ—y because no 〈◊〉 entralls of one Deceas'd Buâ— tâ—at Spirit of Holiness which aiâ—â—d up IESVS shall uicken this mortal body and giving iâ— a living breath cause it become a living soul hungring and thirsting after righteousâ—esse groaning that so industriously it should have pulled misery upon it self which can only be compensed by being naked as all Crucified malefactors were in an Ingenuousâ—cknowledgment not putting on the Fig-leaf of an excuse as Adam but rather when reproved answer as CHRIST did Herod in silence which indeed may put flesh and blood into a heat a sweat pleasure and reâ—enge saying Let this be far from thee pitty by self and me who hath been ever with thee yet it must be endured For because of this thou cam'st into the World and Angels shall then comfort and strengthen in that â—avishing sentence the Father hath forgiven thee thy iniquity is taken away thou shalt 〈◊〉 die ONE Thief must be Crucified that is thy deceiâ—full Heart another must be peniâ—ent and beg mercy that is thine own Soul for delinquencie offending yet let it not be desperate as those without Hope but urging pressing as earnest for Salvation anâ— infallible note of prepared Paradise and then of all thy sinful courses cry they are finished Hanging still upon the Crosse by outstretched hands in Obedience securing thy Soul in all service within the Rock of thy Saviours merits fitting us for a Resurrection upon the third day First from the plague of the heart the boile of putrid Corruption as from the bed of Hezekia next from the belly of Hell in dismal frightnings and starrings of Conscience as from the Whale in Ionah and from the sentence of death passed in the breast of the Law as did Isaac from the Altar of his Father the third day being figured in that Patriarch that Saint that Prophet and a Day in which there was never one raised from the Dead HE excepted the third Day being keeped for him in Honour and therefore He is said to rise the third Day according to the
board LET the Zealous discover faith in his conversion preserve hope untill the consumation and a manifest love in his conversation Bethany his obedience shall so clear the eyes that this flight from Olivet shall be known in all its spirituall effects and steps for the hearts more ravishing because refined joy delight and satisfaction making the tongue to cry after him Set me as a seal upon thy heart as a seal upon thy Arm Cant 8.6 that is Lord remember me now thou art going to thy Kingdom IN the year of grace 1608 three Ships called the Ascension Vnion and Good hope sailing neere the Cape of good hope had the fate all to perish the Vnion first perished next Good-hope last of all the Ascension that aspiring minds having great hope and dangerous ploddings have perished in their hope when almost arrived at their wished-for-port and Cape of their contrived design iâ— notor to those who are not strangers in our Coast yea to our shame Strangers best know it Vnion we have already lost in our dangerous discords miserably increasing and â—candalously spreading Yet we pretend to Hope and makes a lively-hood from it for Faction and variance but having so oft been under water and it it self dashed and broken to pieces might be justly called Conceit and we Phrygian-like ought to be wise behind hand and weather it out no longer but take harbour least we lose that is forfeit the benefit of the ASCENSION having only a fancied presumption of felicity to come GOD avert the ominous application of â—his instance and unit us again by the Spirit to an holy Vnion in which only we can have â—rue hope secured and then our ASCENSION will be ascertian'd by which we shall â—e ever with the Lord in the Lord and afâ—er a troublesome sea deluge of a tumultuous â—urly-burly the Ark of our Soul will rest â—o that Arrarat those mountains of Spices above saving the Cargo of a good conscience by Anchoring in the Indian shoar of heavens rich and glorious enjoyment THE Emperour Sigismund having proâ—ed succesfull in severall battels against the â—arks dignified many of his martiall Worâ—hies with the Knight-hood of the Dragon their Device being a Dragon falling headlong RESEMBLE a Saints progress toward Ierusalem to a land-journey through a vast wast and howling Wildernesse comparatively thâ— whole Earth being no other yet no Misprision from within no false Information from without no Hellish Combination encompassing need cause a retreat for all of those in the Dâ—agon already cast from Heaven are overcome Revel 12. Their attempts against the Woman and the Remnant of her seed that is the Church her Sons and Daughters are but wrigglings of that old Serpents tail since his head was wounded be not precipitate be not afraid Lyonâ—nd â—nd Adder the young Lyon and the Dragon shall you tramplâ— under feet as speaks the old Testament Psal 91. That is shortly bruise Satan under your feet as prophesieth the new Rom 16. For Christ must sit that is he must Reign till he hath put all enemies under his feet A worthy saying of that great Apostle of the Gentiles 1 Cor. 15. MYSTERIUM PIETATIS OR THE MYSTERIE OF THE DESCENDING OF THE HOLY GHOST Unfolded and applied Pentecost-day-May 22. Tolbooth Church 1670. Whitsun-May 22. Tolbooth Church 1670. JOHN XX. XXII And when he had said this he breathed on them and saith unto them Receive ye the HOLY GHOST AMONG other promises given by our LORD unto his Disciples for their support in the tydings of his departure that of the Father is â—aid to be one which was their being baptized with the Holy Ghost Acts 1.4 5. and that from heaven which had been revealed to Ioel Chap. 2.28 by the Father and also to the the world by the Son who had given the Spiâ—it to his Followers but the Father having promised a more ample manifestation it is peculiarly fixed to him by the Son who as a preparative thereunto from above breaths here upon them beneath the Spirit being the Soul of the Church without it you must imagine it to be only a Carcase that Article of the holy Catholick Church being a depending one the holinesse thereof relying upon her Relation in and towards that of the Holy Ghost THOVGH as a bride she be betrothed to the Son yet it 's the Spirit maketh her the Lambs wife as believing she is Baptized unto Christ yet wanting the confirmation unction or blessing of the Spirit there is no inward sanctity which being ordained to be gradualy given it is recorded in one place to be lesse plentifully and in another to be more miraculously infused as before and after our Lords Ascension is evident in many places and particularly in this wherefore it is expedient to behold how the Apostles received here the Spirit and how afterward and how we may be said as Sanctified to receive the Spirit now that we may passe from the infancy and weak condition of meerly inâ—ant Baptism and to become adult in possessing the thing thereby signified even the sprinkling by or baptisms of the Holy-Ghost as by fire that as washed and heated we may become so enliven'd as the Lord may have pleasure in our beauty and delight to dwel in our very bodies as Temples for himself His altar our mind spiritualiz'd his Sacrifice our good works the fire devouring that Sacrifice being that of Compunction for sin and zeal for his glory THESE two words Holy Ghost expresse the holy Spirit the third Person of the Trinity when together for if separated the Father and the Son are holy and the Father and angels are Spirits but when united they respect a duplicated operation and double office of the third person performed upon them who are chosen vessels unto Glory in makeing them holy and in giveing them life breath or spirit by which they become living souls Ghost or Guest being a name synonymous to all Spirits but â—elly or holy to him by way of excellency who proceeding from the Father and the Son as breathed forth and being every wâ—y holy fitteth his name to his nature the sutablenesse whereof being eminent he is denominat in our new style thought more refined then the old the Holy Ghost receiving other Names from other properties as wind fire the finger of God the comforter the spirit of Truth the holy spirit which the Apostles are commanded to receive not as though they had formerly wanted him for they preached wrought wonders cast out Devils a power that flowed from his In-being and during Christs abode but he being upon his ascending qualifieth them now this second time for the work of the Ministry in remitting of sin in binding the obstinat for sin in inteâ—preting the Scripture for their greater assurance and fuller consolation because of his absence about Prophesies and typâ— as the election of Mathias in the place of Iudas from the mouth of David doth famously make evident YET it is no great cause of offence to
if you weigh those particular workings in the conscience by proportionating them according to it's quarterly effects DOTH the South wind ordinarly bring warm showers and rain by vapours drawn from the Midle-Sea heated by the Suns fervency in the Equator for fructifying the earth It is as evident that the Spirit shall no sooner convince of sin and say to the sinner Thou art the Man then rivers of waters will run down my eyes said David because they that is my eyes keep not thy Law Psal 119. 136. Mary Magdelen was weâ—t further then the skin and Peter is said to make furrows in his cheeks O thou that made me have mercy â—pon me was a form of prayer appointed a luxurious wanton but then a penitent Tha â—s for procuring mercy as not daring to pronounce God What fruitfull showers hath the Spirit made in the valley of an humble and depressed Saint Making the rain to fill the pools causing Grace even when stocked to grow as the grass and seed in prayer supplication intercession for all Saints the most obâ—ur'd weeping so loud that the house of Pharoah that is the Court of heaven hears and are admitted into that favour as to be assured of the best fruits of the Land THE North wind dâ—rives away rain Pro. 25.23 And when clouds of fears and doubts threaten a spirituall tempest dark thoughts gathering and the glory of the Lord the light peace and comfort of the Soul preparing to remove the conscience lying as the ashes of the Sacrifice on the North side of the altar in solitary sadness digesting its own perplexities to nourish heart-biting anguish How hath the Spirit becaâ—m'd the Air in his seren breathings scattering the portentuous clouds that had a sound of abundance of rain keeping the Soul within the Pale or inclosure of eternall Election whereby the chilling blasts of terren disasters or spiritual desertions do but cause it diâ—e the deeper procuring greater evidence and from vocation concluding that neither Death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other Creature were it my self who at this time is made unwilling to be parted shall be able to separat from the love of God Rom 8.39 Who saith unto Evil come not nigh this mans dwelling David encouraged himself in the Lord his God Sam. 30.6 And Iob at last was re-installed and enjoyed more then Halcyon-like tranquility in the feild and bosome of his own conscience OBSERVE the west-wind and to herbs and flowerâ— it is so good that one of its name is Favonious for rendering so many favours being not so moist as the South nor so corroding as the Eâ—st so is the Spirit influencing the soul for exciting to the delectableness of handsomly contrived purposes causing God delight in man and again man to delight in God the grand scope of its enlarged acts that as the Heliotropis to the Sun so it turneth to the spirits motion Imprinting upon the mans observer and Surveyer of his paths positions proving his growth in grace All which emergeth purely from the vertue of the Sun of righteousness not from the â—ullenness of rigid opinion which is to be hated â—qualy to the sordidness of the profligat sinner both being Spots and blemishes in the Church of God uniting to infester the commendable tract of vertue and religious complacency the one giving it an ill name the other contriving its finall overthrow MARKE the strength of the East wind and you shall find it imployed in eminent services as in dividing of the Red-Sea Exod. 14.21 For bringing the Locusts upon Egypt Exod. 10.13 For breaking the ships of Tarshis Psal. 48 7. And blastinâ— of the seven â—ars of Corn in Pharaohs dream Gen. 41.6 Yet all this is but the mightiness of a creature but when men imperiously are advancing with full sails of prophane intentions for executing villanous undertakings this Spirit the Creator of all things will convince them arrest them and cause them become a Magor missabib a terrour to themselves because of terrour round about and blast them in their greatest ranknessâ— empting them also in their greatest fullnesse and coaling them in their most passionat heaâ—s as Laban when charged not to do ill not to speak ill Gen. 31.29 It shaketh the roots of the stâ—ffâ—st and bloweth away the sails and cables of the fleshes highest confidence making some to cry out with Saul Lord what wilt thou have me to do others with David It is good for me that I was afflicted and may be with Ruben to roar out and I whether shall I go Gen 37.30 HOW again from the intestins of a secure and becalmed conscience it hath raised Hyrricans of feares and terrible out-cryes came from the jaylor What shall I do to be saved Acts 16.30 And here blew upon the Apostles that all stratagems before feared of the Iewish malice were hush'd and gone for by this did their throats as from a Trumpet give an allarum to all the world to seperate from an untoward generation and added so to the Church that three thousand were either by beleiving as Adult or by baptizing as in infants in one day made members of his body who is all in all and these abounded so in good works that they had all things common i. e. for use not in property Acts 2. coaling their otherwise angry and feavorish souls enflamed against the doctrine of Christ crucifiâ—d they opening their hearts giving their bodys to be washed in holy baptisme by both being exceedingly refreshed eating their bread with gladness and joy of heart THE Prophet got a charge to cry Come from the four winds O breath and breath upon those slain that they may live and accordingly 〈◊〉 their was a â—oice a shaking and a re-enlivâ—â—ing Sin hath made a Charnel house of each â—tructure a slaughter house of each Familie having slain all in them with the weapon of unbeleif and O! that the spirit in purifying by grace in gracious prayer in full assurance of faith were given to each one for themselves and for the good of all others to stand in this valley of Earth which is but a valley of bones and those dry and who can tell if they can live Though â—hey may cry Come 〈◊〉 Spirit and breath of God from the East that we may see and know our selves to be sinners renewing and sanctifying by hope from the west to understand that our iniquities have caused a setting of our Sun of consolation having lost the beams and rayes of Fatherly love and dwelling in darkness From the South that showers of tears from our eyes through bitterness of sorrow for the grosness of our misbehaviour and from the North that we may behold the ruddy countenace of an Angry God and the bow which he threatens Inverted its true and unstringed yet long shal not be so if his patience be not answer'd in our amendement and fear cause penitencie for