of them 4 And they were all filled with the holy ghost And began to speake with other tongues etc The Plate here Whitsunday DISQUISITION 15. THis Day is worthily devoted to the Holy Ghost the third Person in the Blessed Trinity by whom all things times and persons that are such are sanctified and made holy Epist 118. ad Januarium and therefore so devoted over all the world saith Augustine in memoriall of that day Acts 2. wherein the Spirit after a Wonderful and mysterious manner descended for the propagating governing and preserving of Christs holy Catholick Church unto the end of the world 'T is sometime called Pentecost as being fifty days after our Christian Passeover Deut. 16. The Jewish Pentecost was a memoriall of the Law which was an hidden Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Fifty Acts 2.1 but our Pentecost a memoriall of the Gospel which is the revealed Law One delivered in Mount Sinai th' other in Mount Sion and somtimes called Whitsunday from the glorious light of heaven that was then shed upon the earth as also from a custome of some Christians Thence cloathing themselves in white Cyril Catech. in token of the joy and solemnity thereof as Saint Augustine speaks for whereas Christs Birth and other times we keep in Honour of his coming in the flesh now at Whitsuntide wee should rejoyce more for his coming in the Spirit Now we have a double joy Serm. 133. de Evang. saith he Quod abeuntem Christum non amisimus venientem Spiritum possidemus that we have not lost our Christ departed but yet enjoy the Spirit approached I the Sun of Glory being now in his height shines forth on his Apostles in a Light from Heaven and knowing the worlds charity would soone wax cold as he foretold them Matth. 24. He warmeth them with a shower of Heavens better fire and lest great sorrows for his Absence strike them dumb as ingentes stupent He sendeth each of them for a Token an inspired tongue Christs Promises O how worthy confidence that so in each point answered their necessities as not in any thing left them comfortlesse John 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas without him Joh. 14.15 16. and his Comforts what forlorne Orphanes are the best of men very Apostles you see in the Metaphor here as fatherlesse children or widdowed mothers Orphanos In locum Hierom rendreth it Orbos so Beza One of the words speaking a neer Allegory to helplesse children The other to deprived parents both pregnantly expressing man's destitute condition without Christ Christs Fatherly affection towards man Man who left alone is the desolatest creature in the world especially for Spirituals how unable therein to help himselfe Rom. 1.19 so much as to a good thought Rom. 7. When thus the Apostles without Christ are very Orphanes as children Fatherlesse exposed to oppressions injuries and delusions Let Nature boast of nothing what are the rest of men without him but even wormes as it were and no men But on the other side How manifestly did Christ's Parentall care appear to them that while present gathered them as an Hen her chicken and now absent set so good a Guardian over them Earth could not afford a Comforter sufficient no alas her miserable ones and therefore Heaven shall nor is any Angel there thought good enough to be intrusted with so dear a charge but even God himselfe the Holy Ghost who from the sweet effects of his Illumination and Assistance is Emphatically stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the world the Comforter indeed sometimes he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 14.16 i. e. another Comforter yet not exclusively but relatively Christ still remaining one Abiit per id quod Homo est manet per id quod Deus 'T is Saint Augustines Christ though absent in body yet by spirituall protection Lo I am with you to the end of the world Matth. 28. Nay and so farre even literally it is made good by Him Matth. 28.20 being personally for ever with our humane Nature Lo I am with you c. or else another Comforter saith Calvin both for distinction of Persons In locum and difference of Gifts as it was proper to the Son to pacifie the wrath of God to ransome us from hell to purchase life by dying but peculiar to the Spirit to aply these Benefits to make us partakers of Christ and all his saving graces I we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 12.14 i. e. Diversities of gifts by that same Spirit or as the same Apostle else where calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the manifold wisdome of God Spiritus benignus Spiritus dulcis Spiritus fortis So St. Bernard He is a Spirit of Comfort as various as our Misery a Spirit of Love to unite the envious a Spirit of strength to support the weak a Spirit of truth to guide the ignorant a Spirit of Consolation to bind up the Afflicted Psal 68.18 So that David's prophesie is fulfilled here Psal 68. Ascendisti Dedisti Thou art gone up on high and hast given gifs unto men I Thou hast now given all good gifts by giving them the Giver of all the Holy Spirit The gifts bestowed as upon this day were of a double considerability viz. Officia Gratiae Abilities or Graces Either gifts of Edification for the Church which are legible Eph. 4.11 He gavesome Apostles and some Prophets and some Evangelists and sme Pastors and Teachers Or gifts of Sanctification for the immediate Benefit of Soules whose Catalogue you have Gal. 5.22 The Fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse c. Psal 68.18 which St. Paul repeats Ephes 4.8 Davids word received and the Apostles Gave no opposition butshewing the Heavenly Derivation c. But what John 20.22 Dr. Hammon in locum had they not formerly received the Holy Ghost Joh. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet some say This signifies here not the actuall giving of the Holy Ghost for that came not on them till Acts 2. and they are appointed to abide at Jerusalem Luke 24.29 til they were endued with power from above which therfore now before his Ascension they had not received and when the Spirit came it would lead them into all truth and as yet it appears by their question Acts 1.6 Acts 1.6 they were not thus led but onely the confirming to them his former promise and by the ceremony of breathing on them to expresse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eternall Breath and Spirit of God sealing it as it were solemnly unto them The Holy Ghost not received til now and preparing and fitting them for the receiving of it So saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words Receive the Holy Ghost signifie Be ye ready to receive him and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He
breathed on them not now distributing the perfect gift of the Holy Ghost for that was to be done at Pentecost but fitting them for the receiving of it for though in the next words Whose sins c. the Power of the Keys or Stewardship of the Church were actually instated on them yet not to be exercised by them til the holy Ghost came down upon them as Ephes 4.8 It is first He gave gifts to men at the Descent of the Spirit and then gave some to be Apostles c. v. 11. yet this preparation of them amounts to what others assert of the Holy Ghost ver 11. formerly given though in remisse degrees Per Infusionem non per effusionem according to David's begged infusion not to Joel's effusion per Insufflationem non per Imissionem saith Ludolpus by Christs breathing on them accipite Spiritum sanctum The pattern of our Churches pious ordination Receive ye the Holy Ghost Spiritum ante hic plenitudinem The Apostles saith he had received the Spirit before but now the fulnesse of it they receive now not onely it but Him not onely the Grace of the Spirit but the Spirit of Grace himselfe by a more personall Immission Priùs Spiritum Fidei et Intelligentiae nunc Fervoris et Illuminationis Before they had a Spirit of Faith and understanding now One of zêal 2 King 2. and higher Illumination So that they had now what Elisha sometimes prayed for Duplicatum Spiritum the Spirit doubled on them 2 King 2. I They had already Baptismum Fluminis the watery Baptism of John but now Flaminis They receive this of the Holy Ghost and of fire here every of their tongues is touched with a Cole from the Heavenly Altar and as of old God showred upon I srael the Food of Angels Tertullian in Festum so here he seemeth to bestow on men the Tongues of Angels Thus Christ ascending up on high and leaving of the world that we might be the better assured of his coming again saith Tertullian Took our Pledg that is our flesh to Heaven and also left with us his Pawn to wit his Spirit which is therefore called Arrha or Arrabo 2 Cor. 1.22 2 Cor. 1.22 Who hath given us the earnest of the Spirit in our hearts And the earnest you know is a Relative to the rest of the Recompence The Jews you know had three more solemne Feasts which their Leviticall Law bound them to observe Deutr. 16. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. first the Passeover so called and instituted for a Remembrance Deut. 16. how the destroying Angell smiting the Egyptians passed over the Houses of the Israelites 2. The Feast of Tabernacles being an humble Memoriall of their living in Tents in the wildernesse after their Deliverance from Egyptian bondage The third This of Pentecost or the Feast of weeks in Commemoration of the Law given in Mount Sinai fifty dayes after their coming out of Egypt and therefore named from the number and celebrated so many dayes after the Passeover Upon this later Festivall which now we solemnize in this later Reflection the Chorus Apostolicus or whole Company of the Apostles being assembled Acts 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in One Place Acts 2.1 so All with One Accord Unity is a Preparative for Sanctity and holy gifts seldom are bestowed on such as love Divisions the promised Comforter is performed to Them given some ten days after Christ's Ascension when Re-promised God often heareth prayers which He not answereth presently ten days after Vt Apostoli or ationibus se aptos Adventui praepararent that in mean time the Apostles might with prayer and other pious exercise prepare for so Divine a Guest render themselves fit Temples for the Holy Ghost Hodiè visibiliter apparuit Invisibilis as on this Festival the Invisible himself appeared visibly and now as one observes all the three Persons of the Sacred Trinity have as it were bodily manifested themselves to man God the Father to Adam to Moses and the Patriarcks God the Son exhibited himselfe in humane flesh to and for all the world and here the Apostles are so unanimously so devoutly met as that the Holy Ghost thinks good to be of the Company where but observe the Act and the Concomitants the Person and his Attendants Ludolphus in locum Spiritus Sanctus in variis figuris pro varietate operationum The Spirit to emblem forth his variety of operations cometh here accompanied with severall remarkables and first a sudden sound from Heaven beginneth the wonder Sonus hic symbolum Sonitus Evangelii and this found was but the Symboll of the Apostles Doctrine whose sound went into all lands Psalm 19. Psal 19. I say the Preaching of the Gospel through the world after this Receipt was but the eccho of that sound next there was Flatus vehemens a mighty wind and that was the wind that bloweth where it listeth à carnali Palea Corda purgare A wind that is and need be mighty to blow away the chaffe of all Carnality and teach an holy Impetuousnesse against the strong holds of Sin Then after these two Ushers cometh the Spirit himselfe in cloven Tongues like Fire Three grand Questions where I resolve all into these three Queries Why the Holy Ghost here pleased to descend in Fire why in tongues why in cloven tongues First Why in fire for to some it may seem strange to hear of a fiery Comforter Did not Sodom and Gomorrha 2 King 1. did not Elijah's Enemies finde that a Destroyer and were not some of the Disciples themselves chid by their Master for such fiery zeal 2 Pet. 3. And shall not that same angry Element make one day a bon-fire of the world Talk we then of such a Comforter yes When God is in the fire the veriest bush shall not consume and yet mistake not this as meant of reall fire such as is comburent it being but a Tanquam onely like it in appearance So the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive Tongues like as they had been of Fire à Lapide Cajetan in locum and this Tanquam notat similitudinem non veritatem this word imports Resemblance not Reality of fire Speciem ignis habens having indeed a shew of fire for Colour Light and Motion but without combustion And He appeared like fire rather then ought else Propter Lumen pariter Ardorem To shew He gave both Light and Heat to his Apostles i. e. both zeal and knowledge Heat for God detesteth cold devotion nay but a lukewarm one Nauseam creat Rev. 16.3 maketh his stomack rise Rev. 3. He must have continuall fier burning on his Altar much more then Vesta ardent love and fervent zeal alwayes in the hearts of His Disciples 2dly Like Fire for light too and that a double one viz. of charity knowledg to give
of God moved upon the face of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by a cloud of witnesses the Holy Spirit and the first of John expoundding this same first of Genesis brings in the second person hither the Word and saith twice for failing in one verse All things were made by Him John 1.2 and without Him nothing But to make good my word in Gen. 32. the Angel wrastling there and blessing Jacob is universally interpreted of Christ to say nothing of those that came to Abraham and Lot Gen. 32. Gen. 19 And then you have all the three sacred Persons of the Godhead though not positively demonstrated for that would be a hard task yet emphatically intimated in the Book of Genesis And this is Effigiatio Ansarum as one calleth it as it were a framing or finding out of Handles which we dextrously lay hold of in so high a Mystery And others doe as much from that of Job 1.21 Job 1.21 Arguing the Trinity from his treble Benediction The Lord hath given The Lord hath taken away Job 1.21 Blessed be the Name of the Lord. Three Lords you see and yet but one disposer there 's Trinity Unity But this Germinatio Gemmarum This putting forth of Buds and Blossoms in the Old Testament proveth Protuberatio mammarum a fruitfull swelling of the Breasts in the New where there are frequent and pregnant attestations I shall need mention but some chiefe ones 1 John 5. 1 John 5. There are three that bear Record in Heaven the Father the Word and the Holy Ghost and these Three are One What can be more manifestly expressed For which Saint Paul is one of them that returneth gratulations 2 Cor. 1. 2 Cor. 1.3 at once witnessing the Trinity and praising it Blessed be God saith he even the Father of our Lord Jesus Christ the Father of Mercy and the God of all comfort In which alone we discern the whole Trinity Here is the Father and Mercy which is his Sonne and the effect of this mercy the Spirit of Adoption and then all three comprised in the God of all Comfort But alas What is all this to your Rationall men as they call them the handsome Complement for our Modern Atheists who like Thomas live not by Faith but by Sense and Reason if they mistake not which is a way in some things quite to destroy the Faith That being an evidence of things not seen And therefore Saint Austin saith Rationem quaero Fidem abnego He that will admit of no Master but Reason sometime presents a Fool to be her Scholar though I know rectified Reason is the work of God and in it selfe not contrariant to Piety but being ordered and sanctified is very advantagious to it Yet not to be Relyed upon as any fit measure of the Principles of Religion Natural Reason how far usefull especially in such Mysteries and sublimer parts of it That too being so lapsed and depraved Yet even those Minions of Nature that is of second causes may find some paralels of this sacred Riddle even among the Creatures here below the Snow the Ice and Water and so above the Light and Heat and motion of the Sun have each of them a severality of existence and yet as 't were an Identity of Essence And if ought can be found such in Natures Inventory why should we so stagger at the like in our Creator Well saith holy Austine Tu ratiocinare Ego mirer Tu disputa Ego credam Criticall Naturalist that leavest the master and denominatest from the servant Doe thou argue on I will admire this Mystery Doe thou dispute I will believe it by his own help I doe both believe this Trinity and admire it St. August Confess l. Mira profunditas Deus meus mira profunditas To goe on with that sweet Fathers warble These Waters are of infinite depth O God unfathomable is their bottom The bottom is to professe and to feel the distinct working of the three distinct persons of the Trinity Father Sonne and Holy Ghost Rara Anima Quae sciat quid loquatur Not one man not one Christian of a thousand speaking of these mysteries knowes well what himselfe means and those that know the most saith he Contendunt dimicant dispute and wrangle assisting the common Enemies of Christianity by their uncharitablenesse while without love and mildnesse none ever come to know the Unity of this blessed Trinity or to see the visions of Peace in the presence of this God of mercy peace and love And therefore as we receive benefits by apprehending God under these distinct notions of power as a Father to protect us of wisdom as the Sonne to instruct us of goodnesse as the Holy Spirit to comfort us So now must we on the other side take the more care that we make answerable returns of Love Obedience Gratitude and sin not against these Persons in their severall Notions either by neglect of any of them in such as God sets over us or by abuse thereof imparted to our selves As David in that Complicated sinne Psalm 51. where he offended against all the Three First against the Father by abusing that powwer which he had given him Against the Sonne by depraving true Wisdom into Craft and Treachery Against the Holy Ghost by contemning the Goodnesse and Piety of Vriah's refusall But let us rather imitate both for their Contemplation and Devotion those Crowned four and twenty Elders Revel 4. that incessantly sung that sacred Treble Holy Holy Holy Lord God Almighty c. For first their Speculation proves the Trinity and then their Devotion worships and adoreth it Holy Holy Holy which Was and Is and is to Come Tenses and Persons both you see here speak the sacred Mystery of Trinity in Unity Hieron in Isa c. 6. and Unity in Trinity Per hoc quod ter sanctus Trinitatem significat per hoc quod subdit Dominus Deus Vnitatem In that they sing thrice Holy notes the Trinity in that they add the singular Lord God notes the Unity Respons ad object Arrian Or as Fulgentius Quid est quod ter Sanctus dicitur Cur semel Dominus Deus What is the meaning of this Hymne so trebled so singularized but three distinct persons and yet one onely Lord God according to the Athanasian Creed Athanasius contra totum mundum è contra composed against Arrius and appointed ever to be read This Day which Was without beginning which Art of thy selfe without means and shall be for ever without end Saint John in his Vision beheld one sitting on a Throne which is God the Father and at his right hand the Lamb which is God the Sonne Bullinger in locum and the seven-fold Spirit proceeding from both which is God the Holy Ghost Vnus potentialiter Trinus personaliter One in power and efficacy Three in personality c. Therefore after all Gods goodnesse celebrated in other Festivals now most
the high way to Italy Ubi Graecèscripsit Evangelium Marcus Aposteli Peiri Disc pulus where He was so highly valued that They still Retaine Him as the Tutelar Saint of Venice At Rome He Pen'd his Gospel in the Greeke Tongue Ludolphus loca Citato and most probably from the Mouth of St Peter his Uncle Anno Christi 67. though Eusebius and some others write Him the Disciple of Saint Luke and from Him to have wrote his Gospel not without the improbability of writing at the third hand while St Luke himselfe wrote but at the second viz. from St Paul's Dictation his Episcopall See was at Alexandria whence He manured all the Neighbouring Places with divine Cultivation even from Aegypt to Pentapolis from whence at Length Returning Home some say He died in Prison while Others mention other kinds of Death yet all agree that he wore the Crown of Martyrdome being slaine at Alexandria Anno Christi 63. according to Eusebius Euseb l. 2. c. 14. but five or sixe yeares after according to Alstaedius and others POEM 28. THe foure Evangelists were Figur'd on Ezechiels Vision which on wheeles did run And as those Wheeles were mutually inroul'd So Christ These foure harmoniously unfold That with the Face of Man St Mathew shews By whom the world Christs Humane Descent knows That with the Face o' th' Oxe St Luke descries Dissecting Christ as the worlds Sacrifice That like an Eagle Typ'd St Iohns high Pen Which his Eternall Birth describes to Men. But 't is the Lion's stately Countenance Which doth our St Mark 's Emblem here advance As who above the rest exactly Sings Christs Regall Office Monarch of all Kings Iudah's Triumphing Lion whose sole Power Subdues that Lion seeking to Devoure The world 's a Forrest and This Lion King Whose Power Heaven Earth and Hell do Rue or Sing Grant Lord we Loyall Subjects to Thee Prove Rul'd by the Golden Scepter of thy Love Lest else Thou bruise us with thine Iron-Rod For Rising against Thee our King and God! But yielding to thy Legislative Power Owning Thee Lord may find Thee Saviour The COLLECT The Epistle Ephes 4. v. 7. to 17. The Gospel John 15. v. 1. to 12. ALmighty God which hast instructed thy holy Church with the heavenly doctrine of thy Evangelist St Marke give us grace that we be not like children carried away with every blast of vaine doctrine but firmely to be established in the truth of thy holy Gospell through Iesus Christ our Lord. Philip and the Eunuche Act 8. 38 Then he Commaunded the Charet to stand still and they went downe both into the water both Philip the Eunuche he baptized him 39 And assoone as they were come vp out of the water the spirit of the Lord caught away Philip etc S. IACOBVS MINOR Here the Plate Vpon the Feast of PHILIP and IAMES DISQUISITION 26. THe Modesty of the Church Reformed is herein Conspicuous that to avoid Excesse of Dedications wherein Others are so burthensom She sometimes uniteth as in their Love and Labours two of the Apostles at once in the same Festivity as in that of St Simon and Jude and This also of St Philip and James hinting from hence among other Graces Concord Amity from this Conjunction of St Philip and St James Yet for Methods sake Yours Give me leave a while to part them And to begin with St Philip as supposed the Eldest of them and to his Lott fell the Northren Circuii saith Alsted in that Apostolicall Designation Acts 15. Chron. c. 27. So that He preached in Scythia say Historians 20. years Afterwards visiting the lesser Asia and some parts of Ethiopia his Zeale warming the cold Climates and his Patience contemperating the Hot where He wrought the Conversion of that grand Ennuch named Candaules one of great Authority under Candace Queen of the Aethiopians Alsted Chron. Conv. Pop. c. 27. as you may read the Famous Story Acts 8.10 c. Acts 8. Where he receiveth Commission from an Angel of the Lord to goe toward the South to Gaza v. 26. which he obeying readily meets with the happy opportunity of this Conversion Divine Providence and Humane Obedience ever Conspire the successe of a businesse and And he arose and went and behold a man of Ethiopia Verse 26. an Eunuch c. for such we know were the chiefe Attendants of those Southern Princes as of the Eastern at this day and Him St Philip finds prepared ground before-hand Subactum Solum v. 27. making his Chariot his Closet a singular Example Reading there the Prophet Isaias Evangelizans Propheta that Evangel call Prophet and Propheticall Evangelist acknowledging his Ignorance ver 31. Understandest Thou c. how can I except some guide me And importuning St Philips Society and Information ver 31. Such Humility and Diligence is the best way to Instruction and all saving knowledge the Remarkable Place He Read was that of Isa 53.7 Isa 53.7 He was Led as a Sheep to the Slaughter c. A Text a Preacher and an Auditor so suitable that St Philip so plyed and applied it to the Passion of Christ and that unto the Eunuch that He grew impatient of his irreligion Ambitious only of Present Christianity Verse 36. ver 36. See here is water what can hinder me to be c. why nothing but Infidelity ver 37. and that he first washeth off with true Confession ver 37. I beleeve that Jesus Christ is the Son of God Verse 37. and then St Philip washed this Black-moore yet did not labour in vaine ver 38. And He commanded the Chariot to stand still Verse 38. c. and when They were come up out of the water the Spirit of the Lord caught away Philip c. though They parted without a Complement yet a Courtier was mended into a Christian the Eunuch went on his way Rejoycing while St Philip had a better Chariot to Azotus where he was found Preaching in all the Cities till he came to Caesarea In a word Verse 40. This St Philip was a Deacon and Evangelist Act. 21.9 and is said by some to have sent twelve Disciples into Britain Iackson Chronolog for the Conversion of This Island so much are we beholding to him that we cannot but Lament the sad Castatrophe of all his Industry and Travells but that 't was the same Fate with his Lord and Brethren For in the raigne of Vespasian at Hierapolis Euseb l. 3. c. 25 Isidor Reus He was stoned and then Crucified together with two of his own Daughters about Anno Christi 53 Alstaed Chron. c. 27. His Colleague here was St James and this Iames was not the Sonne of Ioseph as Eusebius l. 2. c. 1. but as eminent Matth. 10.3 was the Sonne of Alphaeus for there was an other Apostle of that Name as you may Reade in his peculiar Festivall This was surnamed Iames the lesse perhaps from his Humility
long after Acts 6. And therefore doubtless Acts 6.14 they raged more against Saint John at first and somewhat was in it That he Preached in the Wilderness their Cities and Towns not enduring him witness their conspirasous Assemblies more frequent now then ever the Sanedrim or High Councel of the Jews daily sending their Sophisters to John John 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who art thou and why Baptizest thou c. Here Saint Johns holiest Reformation meets with furious opposition the best of asiions must expect affronts and yet not take them for discouragements St. John bates nothing here of resolution no Jonas he he waves not his Commission but maugre all difficulties prosecutes his Sacred Innovation Acts 6.10 as it was said of Saint Stephen all their disputants were not able to resist the Spirit by which he spake He that sent him gave success answerable unto his holy courage his Ministry wanted not the encouragement of company Converts or Disciples Matth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.4 There went out to him all Jerusalem and all Judea and all the Region about Jordan c. A treble all as if there were one for each of City Court and Country the Grandees were not fuller of Indignation then the people of Love and Admiration all the Region round about nor went they out for novelty onely as now adays to see fine Reeds Reeds shaken with the wind with every wind of Doctrine But in the next Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 5. Caught by the Voice of his Doctrine and Eccho of his Life happy Allurements They were baptized of him confessing their sins So that it was well the Wilderness was his Church and the mighty River Jordan his Font lest else he should have wanted room or Water for his Baptized Auditors One of which to honor him and his office was our Lord himself Verse 13. and came far to him also Then came Jesus from Galilee to Jordan to be Baptized of John Whose modesty would fain have then resigned his Office Verse 13. but for that Nunc permittas Suffer it to be so now I now was a fit opportunity before all Jerusalem c. for Christ to Miracle himself The Son of God the Holy Dove descending with a voice from Heaven c. Yet was it not any Nunc of Ostentation but of Righteousness c. Christs Baptism For Ecce Dominus ad Servum Magister ad Discipulum Verifying that I am meek and lowly Learn of me c. Beloved the Lord here comes unto his Servant the Master to his Disciple to be Baptized and that among the People But we may here ask as Bernard of his Circumcision Quid facitis Baptizantes Christum What do you washing of him in whom nothing was unclean Go wash your spotted Lambs and spare not 1 Pet. 2.22 but this Lamb is without blemish So far from having any that he knew no sin Saint Johns modest Answer might have been an Assertion Thou needest not to be Baptized at all c. Nay one might well with David Ask Jordan why it fled not c. And indeed Consider Christ abstractly as Totum integrale i. e. In his own single Purity a Body by himself as severed from us and he needed then no Baptism Jordan had more need of him Lavit aquas non aquae ipsum The Waters were as it were Baptized by him not he by them Vt aquae nos purgaturae prius ipsae purgarentur That the Waters which were to cleanse us by him might first be purified themselves He received no vertue but gave the waters cleanness and efficacy to the Sacrament But on the other side take him with his Reference to us this second as the first Adam Pars Communitatis as the Head of the People and then to fulfil all Righteousness he must needs be Baptized He will need that for thee and me which for himself he needed not for in his Baptism he put on us as we do or ought to put on him in ours Verbum clamat in voce i. e. Christus in Johanne in glossâ Ordin Gagnaeus in locum And therefore he came to John the Baptist who was indeed but the Instrument Christ himself the Institutor of holy Baptism Saint Johns was a Baptism unto Repentance Non peccata tollens sed eorum commonefaciens Not taking away sins but onely admonishing of sinners but Christs was a Baptism of Remission through his blood which is our Jordan For as many as are Baptized effectually are Baptized into his death Rom. 6.3 else all the Rivers of Damascus and Judah too withal the Fullers Soap in the World cannot fetch out the least stain no He by himself hath purged our sins Heb. 1.3 Heb. 1. And this is a sensible Demonstration of Christs yoke being easie and his burden light so changing Circumcision into Baptism freeing us from bloody Ceremonies from costly Sacrifices and painful Sacraments It is worth our thankful Meditation this and no doubt but many of the Jews were won by this same freedom from their burdens which easie change John 1.21 they did somewhat expect John 1. A blessing quite opposite to that worst curse of Egypt wherein God turned their water into blood But here indulgently our blood to water what was their Shambles is with us a Laver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Laver of Regeneration Tit. 3. Tit. 3.5 The gentler the Mandate the heavier the Punishment that waits on the neglect of it But of this I have spoke before in the Feast of Circumcision and shall close it with that of Naamans servant which such Refractories may consult at their leisure 2 King 5.13 2 King 5. while we among the thronging Jews go forth a little into the Wilderness to see the Baptist What maner of Person for Habitation Habit Food and Rayment for that 's the scaene of his abode and Doctrine The Wilderness as Mount Olivet was said to be our Saviours Pulpit Regio vasta sed paucis habitata colonis Luke 1.39 What Saint Matthew here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wilderness St. Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Hill-Countrey being the more barren the less frequented places of Judea yet not disinhabited for there was Joabs house 1 King 2. Nay Beza saith 1 King 2.39 That there were seven Towns whereof Joshua mentions fix at his dividing out the Country and the seventh was Hebron John 15.61 wherein was Zacharies house Luke 1.40 Where the childe grew saith the Text waxed strong in spirit and dwelt till the time of his publique Appearing So that the Fratres in Eremo have hence but little cause to challenge Saint Johns Brotherhood muchless his Patronage unless also when a very Infant as above declared Maldonat in Matth. 3. But here Maldonat is very angry at the Truth and will prove Saint John an Hermit by many Arguments and first from the Prophesie of him Isai
his own free gracious act On our part undeserv'd oppos'd effect Light on us therefore O Celestial Dove So with thy Fanning Wings inflame our Love That Earth with grateful Harmony may sing With those Aetherial Spirits to Heavens King That both in compleat Consort so aspire Till all one Hallelujah singing Quire Then they 're ill Shepherds sure will not always Together with their Flocks Christ this day praise The COLLECT PRAYER The Epistle Heb. 1. from vers 1. to 13. The Gospel John 1. from vers 1. to 15. Almighty God which hast given us thy onely begotten Son to take our nature upon him and this day to be born of a pure Virgin Grant that we being regenerate and made thy children by Adoption and Grace may daily be renewed by thy holy Spirit through the same our Lord Jesus Christ who liveth and reigneth c. The stoning of Steuen Act 7* 58 And cast him out of the Citie and stoned him the witnesses layd downe there clothes at a voung mans feete named Saul 59 And they Stoned Steuen who called on God and said Lord Jesus receiue my spirit 60 And he kneeled downe cried with a loud voyce Lord laye not this sinne to there charge etc The Plate here Saint Stephens Day DISQUISITION 4. YEsterday presented a Nativity and this a Martyrdome like a Deaths-head served up at a Festivall the Church thereby first tacitly intimating human Condition both our natural accidental frailty how neer our End bordereth on our Birth Finisque ab origine pendet And yet how many outward dangers equalling inward diseases hasten the pace of precipitating Nature Vitae unicus introitus mille exitus Our life for one sole ingress having many thousand out-lets And secondly expressly desirous by joyning these two Festivals that we should all learn to live well as Christ and to die well as St. Stephen Ideo natus est Dominus ut moreretur pro servo In a Sermon on St. Stephen ne servus deficeret mora pro Domino saith holy Austin yesterday we celebrated the Birth of that heavenly King of Martyrs born into the World and to day the first fruits of Martyrs going out of the world It behoved the Immortall saith he First to take Flesh for Mortals that so mortall man might the better contemn Death for the Immortall Therefore was the Lord born to die for his servant that the servant might not fear to die for his Lord. Christ was born in Earth that Saint Stephen and his other followers might be born in Heaven Christus pro nobis induit hominem Stephanus pro Christo hominem exuit Christ for us put on human Flesh and Saint Stephen here for Christ put it off The story is so obvious that I shall need only glance on it out of the Scriptures for the Day Acts 7. it consisting of two remarkables Acts 7. viz. the Jews cruelty and his Piety their bloody and his godly behaviour in his Martyrdome First here Mat. 23. They retaining their old Title of Killers and stoners of the Prophets put him to death who endeavoured to bring them to everlasting life by his large Sermon to them Acts 7. that sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7. or Recapitulation of the whole sacred Scripture Law Prophets and Evangelists even from Abraham to Christ whom he would have applied home to them had not their fury withstood their conversion even that they should have seen him as he did at the right hand of God but that they stopt him there with a Constructive Blaspphemy becomming Accusers Judges and Executioners all at once presently beginning their persecution with their tongues and teeth v. 54. gnashing on him with c. beside the malice of their tongues that they could even tear his Flesh but that their hands beguiled their mouthes with as ready and more mortall instruments The Jews had among them Quatuor magna supplicia foure speciall sorts of torments besides their bonds and scourgings and other lighter punishments which they had borrow'd from Scythians the Masters of those Arts and other cruell Heathens as the first was Burning Gen. 38.24 Dan. 3.22 The second Casting to wild Beasts Dan. 6. and St. Pauls Case supposed by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.32 Thirdly Stoning Exod. 19 13. And lastly Crucifying Luke 23.21 as all are frequently to be seen elsewhere in Scripture but of all this of stoning was most ordinary among them as the onely Deucalion-race of mankind Vnde homines nati durum genus ad lapides currebunt saith * Loco citat St. Augustine Duri ad duros Presently they run to stones hard hearts unto hard instruments of mischief whether for their readiness cheapness fatalness I argue not or as the best Emblems of their flinty nature Sed Petris lapidabatur qui pro Petra i. Christo moriebatur but with stones destroyed they the servant of him who was the chiefe Corner stone and Rock of his Church Jesus Christ an harsh and an hard act of a right stony people whose obduratnesse to God and man hath turn'd their memory into a Niobean monument of shame not sorrow while Arator hath inscribed this due Epitaph Lapides Judaea rebellis In Stephanū lymphata rupis qua crimine duro Saxea semper eris Arator lib. Carm. in Act. Rebellious Judah that did Stephen stone For that hard act shall pittied be of none Till at length their Punishment so ecchoed their Sin that for their killing of the Prophets and stoning them who were sent unto them Non lapis super lapidem inter Lapidatores Their House was left to them so desolate that not a stone was left upon a stone Matth. 24.2 O let all their Successors consider this not onely in Judea but in England or where ever that still make the Prophets cry and sigh and that as lowd as in most times heard heretofore Psal 44.22 onely with a little cruell variation For sheep appointed to be slain Pastors appointed to be starv'd Think of stony Jerusalem avoid her sins and so her Plagues lest likewise the same judgement follow and overtake you Temporall your house be left unto you desolate Spiritual Christ saying You shall not see me henceforth Matth. 23. And eternall that upon you come not all the righteous blood both of Abel and Zechariah i. both of Laicks and Clergy So Cajet in locum Sanguine fundata est Ecclesia sanguine crevit Sanguine decrescit sanguine finis erit Christs bloud did found his Church and Saints increase Which wains in storms yet in 's Foes bloud shall cease But now to take a glimpse of that which more particularly concerns us observe St. Stephens behaviour in his suffering an excellent Patern to reflect on at our deaths made up of Piety and Charity a man of an high Character and and that by the pencill of the Highest * Acts 6.55 Full of faith and power of the Holy Ghost v. 55. a
but Saint Peter confuteth them from their own experience it being but the third hour of the day ver 15. Wine was not their mocker but the Jews yet Saint Bernard confesseth it with a qualification Verè Ebrii vino novo Saint Bernard in Festo They are drink indeed with new wine saith He but such a new wine as those old bottles the unbelieving Jews were neither worthy to receive nor able to contain being a wine powred out by the true Vine Himself by Him that trod the Wine-pesse alone Vinum Cor Laetificans non statum mentis evertens such a wine as made glad the Heart without any disturbing of the braine The Apostles had had a sowr Drawght on it by their Masters Absence now therefore they receive the wine of comfort and this me thinks may cheer our patince to see it is Christ's Method to keep the best wine till the last here then what if wee must taste of sorrows cup while we are sure hereafter to have our water turned into wine our tears into eternall joy for what I say unto you saith Christ I say unto all and that is Non relinquam John 14.18 I will not leave you comfortlesse To which end let us fervently and frequently say unto him againe in the Prayer of the Church O God make clean our hearts within us and take not thine Holy Spirit from us POEM 18. THe Sun of Glory being now in 's hight Shines forth on His in a Meridian Light And lest Griefs for his Absence strike Them mute An inspir'd Tongue doth each of Them salute And the World's Charity grown Cold and Dead With fire from Heaven is here Re-quickened Christ's Promise meets th' Apostles Vnion Which Those share not that love Division A Spirit of Comfort various as our Griefs Proportioning them all with fit Reliefs A Spirit of strength for to support the weak And bind up wounded hearts when like to break A Spirit of Amity and sacred love Uniting Lower envies from above A spirit of Aliment to hungry Souls Cheering with Manna and true Nectar bowles And now all Persons of the Trinity Have at times to man appear'd visibly Two Heraulds here usher the Spirits way A mighty wind and Sound fit to display The Gospel one whereof the world must Ring Mens carnall chaff the t'other winnowing Then doth Himself in fiery tongues dispence Heaven takes Some as some That by violence Hither a Question pertinent belongs Why he descends in Fire and cloven Tongues A fiery Comforter must needs seem strange shall not that angry Element once change The world to cinders True and yet presume While God's i' th Flame it sha'nt a Bush consume The Light and heat of fire best emblem forth Knowledg and zeal all true Apostles worth Science without zeal Ape 's the Glow-worm wel But zeal without that Heat without light 's Hell The seven chief Graces of the Spirits desire Not frigidly demonstrated by fire The fire doth Gold from its drosse purifie The Spirit doth by love purge enmity Fire melts the most obdurate Mines you know The Spirit by Remorse makes heard hearts flow Fire hardneth clay against the injurious storme The spirit by patience doth sad hearts confirme The fire makes new and burnisheth the Mine The Spirit by knowledg makes the Face to shine By fire to things ascending motion 's given The spirit by Faith too makes Souls tend to Heaven The fire to all about it light imparts The spirit by wisdome doth irradiat Hearts Fire too preserves things sweet not still consumes The spirit by Innocence our life persumes But why now was this fire shap'd into Tongues To speak those grand abilities that Throngs Converted unto Christ throughout all lands Drawn by such Eloquent and pious bands Without which Dore of utterance all Gifts Crost And like Gems in a casket whose key lost But hence all Nations sweetly woo'd do come T' hear News from heaven in their own Idiom But Satan too his fiery Tongues hath spred Whose fire by Fire shall be extinguished But cloven tongues these of th'Apostles were Mixing that is Law Gospel every where And by that double Fork'd Reflection Pointing out Gentiles Jews conversion The parting of the hoof did cleannesse shew The Serpent's too a cloven tongue we know Christs school of wisdom then the tongue that 's clean From putrid talk 's the cloven tongue we mean Thus Christs and Davids word both made good then When Christ gone up showr'd down these gifts on men The COLLECT The Epistle Act. 2. v. 1. to v. 12. The Gospel Joh. 14. from v. 15. to the end God which as upon this day hast taught the heart of thy faithfull people by the sending to them the light of thy holy Spirit grant us by the same Spirit to have a right judgment in all things and evermore to rejoyce in his holy comfort through the merits of Christ Jesus our Saviour who liveth and reigneth with thee in the unity of the same Spirit one God world without end Amen Vpon Trinity Sunday DISQUISITION 16. IMmediatly after that admirable Descent of the Holy Ghost forementioned as it were consequently ensued notice of the incomprehensible Trinity even thereby given to the Church of God But as the Apostle saith Great is the mystery of Godlinesse 1 Tim 3.16 1 Tim. 3. and This indeed one of rhe greatest parts of all that mystery viz. the Distinction and yet Union of those three glorious persons of the Deity Byssus Abyssum invocat Here one deep calleth upon another A Theam fitter for admiration then examination not visible in the Book of the Creature where the Deity is seen Vt per speculum as in a glasse onely by reflexion No nor presently legible in the Book of the Scripture where God is seen Vt per lucem by a kind of light more directly you know Moses could see but his back-parts Exod. 33.20 and scarce them neither they were so glorious but this Distinction of Persons is as it were His Face and accuratly to be discerned is scarce an adaequate object of this life Exod. 33. And albeit the Bible begin and run on still with his NAME in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gen. 1.1 Gods created the Heaven and the Earth Yet this determineth not three Persons although it fairly contribute something toward it and more then intimateth Diversity of persons Gen. 1. Deut. 5. even when applied to God Himself Gen. 1. and Deut. 6. And some even out of the first Book of holy Writ do probably argue that triple personality from that first plurall word of Gods created that there are several persons hinted and you know the act of creation is generally externally attributed to the Father quod extra according to us for else to all the three indivisibly God created the c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the second verse there is another person Particularized viz. the Spirit The Spirit
T is ceremoniall for the manner albeit Morall for the matter And this Precept is hedged in on every side lest we should break out of its observance Fronted with a cautiou or command for it will beare both Imperat suadet Remember thou keep Holy it injoyns with perswasion and then back'd with Reasons Reasons from both parties God and Man with some remarkable eminencies above other Mandates They run either barely Affirmative as the fifth or barely Negative as all the other but in this both parts expressed beginning with the Affirmative Remember c. proceeding in the Negative In it thou shalt do no manner of work c. The Breach hereof thus both wayes met withall Again 't is more extensive it not only respects our selves but with a strange particularity involves all our Relations even to five several Ranks viz. Thou thy Servants Cattell strangers within thy gates the wife not mentioned as being included in the first Now every Master of a family hoc habet Episcopale quod habet curaÌ„ animarum hath so much of a Bishop in him that he hath cure of souls viz. care of those under his charge As for this 't is God himself commends Abraham Gen 18.19 Josh 24.15 Gen. 18. as all the good world doth Joshua's pious Resolution Chap. 24. Lastly t is more Alluring then the rest more sweetly exciting and that not onely with more Reasons but with Reasons more insinuative those of the third and second Commandements being formidable and menacing but of this wooing and Allective as on our part beside the indulgent Preface Remember thou keep c. Six dayes shalt thou labour c. A permission or remission of Gods right who might chalenge all rather then an absolute command For the Church upon occasion saith Perkins may separate some week dayes also for rest and Divine Service Joel 2. Yet this withall is no Commission saith he against idlenesse every one being to live by the sweat of his Brows faithfully in his vocation Gen. 3.19 1 Cor. 7.20 1 Cor. 7. out of Genes 3. Six dayes shalt thou c. God here as liberall to us as to Adam in Paradise Of all the Trees but one as Potiphar to Joseph Gen. 49. Let us answer with him How can I deny in this one Remember thou keep holy the seventh day If I indulge thee six for thine own business saith God thou mayst well afford the seventh to my service and that wholly holy For as the Evening and the Morning made the first day the second and the rest of the week The Reasons of this Precept so the Evening and the Morning should likewise make the seventh day The other argument and that a main one is from Gods own example who herein requireth no more then Himselfe performed his own practice being the Commentary upon his Law as becomes all good Leaders For in six days the Lord c. and rested the seventh day Rested This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Figure of condescension to our weak capacities God otherwise not being capable either of Rest or Labour and such indeed Saint Austine and others take all the description of the History of the Creation to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. but a methodizing of it to mans apprehension for 't was all one to Omnipotence to make all the world in a moment and every Species as well as the light with an easie Fiat Let there be Fire and Air and Earth and Water semel simul omnia all things at once existing out of them but so marshalled in the story for our more orderly meditation of them and our more regular imitation of this patern in our own transactions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.1 Be ye followers of God Eph. 5. He means in proportionable actions who fram'd the world in six dayes and rested the seventh rested from Creating not from governing from creating of new Species and kinds of creatures but not from making Individua new singularities for so is he alwayes working John 5. both for Corporals and Spirituals John 5 17. My Father worketh hitherto and I work But to hasten there is Sabbatum pectoris and Sabbatum Temporis That of the mind I shall mention in the close The Sabboth of Time among the Jews was either of dayes or years and both those greater or less the lesser every seventh day and every seventh year the greater when the Passover fell on the Sabboth as at Christs Crucifixion John 19 and every fiftieth year which was their Jubile C. 19. C. 19.28 We reflect but upon their lessâ—… Sabboth of dayes viz. the seventh day and that the Artificial day as John 11.9 being the space of 12. hours from the Sun rising to the Setting of it and so too may the Jews from evening to evening be understood And this too the blessed Apostles altered and by consequence abrogated as to the particularity of the day herein led by the Spirit of Truth and as some think by Christs own example John 20. Consentaneum est Apostolos mutasse diem Melanct. Tom. 2. fol. 363. 'T was necessary saith Melancthon even for this very cause that the Apostles should change the day to shew an example of abrogating the Legall Ceremonies in the Translation of the seventh day Which translation from Saturday to Sunday is not by Patent in the Bible but only by patern because cause the blessed Apostles usually met together on this day 1 Cor. 16.2 Apoc. 1.10 Act. 20.7 and that assuredly by the dictate of the holy Spirit and at least by the approbation of our Saviour again again manifesting himself to be risen on the 8. day So that however happily some will argue and others grant that an Oecumenicall Councell hath authority to constitute another day for publick worship as the second or third of the week yet sure I am they can never have so good a Patern nor yet so great a reason for another day as is demonstrated for this alteration the Patern being Christ and his Apostles and the Reason our Saviours resurrection even that wonderful work of our Redemption Aretius in 4. Mand. Aretius picks out a mystery out of Christs appearing on the 8. day We labour 6 dayes in this life saith he the seventh being the Sabboth of our death in which we rest from our labours Rev. 14.13 Rev. 14.13 and then being raised from the dead on the 8. day Christ in his own Body as then raised shal reward every man according to his works C. 20.13 Rev. 20.13 The Jews then gave God the last day of the week but good Christians better honour him with the first they kept their Sabboth in honour of the worlds Creation but Christians in memoriall of an higher mercy viz. its Redemption and therefore reason good the greater work should carry away the credit of the Day whose Duties principally consist in these two things viz. A Rest
there something Moral i.e. Competent Reservedness and due Gratitude though not tyed to the Jews number of daies and particular Oblation yet most necessary is such a retirement for recovery of strength and restraining of intemperance and then that their first publick appearance should be in the Temple to present their Benefactor the Christian Offerings of Prayer and Praise for his preserving them in the great danger of Child-birth Melanct. postil in locum which as one saith is magnum miraculum so great a miracle that they may well go and say with David and that not onely by Proxy and slight Bills put up at any time but also by their owne serious reponsals interwoven O Lord I will give thanks unto thee Psal 139.13 for I am wonderfully made Psal 139. my fruit is wonderfully made and I the Mother of it no less wonderfully saved I say the blessed Virgin thus submitting to the Iewish Rites it was not for her self but for our example saith Saint Bernard teaching us Pacifick Bernard Serm. 7. in Purific and morigerous Spirits and so far as peace of Conscience is not interrupted to seek the peace of outward Ierulem Pliny hath a story Plinius nat Hist lib. 8. chap. 40. and t is none of the worst that he tels of two Goats meeting on a narrow Bridge Quae non vim sed viam fecere that did not fall a Duelling and make away each other but one make way for tother by lying down upon his Belly and suffering his fellow to pass over him whereby both escaped the danger of the Ditch would God all that are two like them in some other qualities were but as like these Goats in this although necessitated Prudence and Humility for then surely would not so many fall into the Ditch the Ditch both Spiritual and Corporal But to close this Nicephorus and Reusn report that the blessed Virgin Mary dyed in Anno Christi 45. that was about twelve years after his Crucifixion Isaac Chronol while Bucholcerus placeth her death three years after but among them all we hear not any thing of her Assumption her Spiritual we believe as confidently as any but her Corporal we believe most difficult to be creditably evinced POEM 24. SEe here one purer then the Salmon Snow Yet doth the Legal cleansing undergo The blessed Virgin to the Temple hies To Offer there her purging Sacrifice But what need shee these washings who 's the Well Whence spring these Living waters but to Tell In her returning Feasts our Sinful years Need the purification of our Tears May here Obeysance then to us impart Endeavours to be purify'd in Heart She with an Offring to the Priests repaires But more to God with Gratitude and Pray'rs Presenting then her Son and Saviour there Where should our First-born youth and strength appear She that had born the Lamb presents a paire Of Turtle Doves all Hieroglyphicks faire Of that same Spotless Innocence and Grace That in her Soul and Body both took place And those indeed most acceptable Twins Being Offer'd purify us from our Sins The COLLECT-PRAYER The Epistle That for the Sunday before The Gospel Luke 2. vers 22. to 27. Almighty and everlasting God we humbly beseech thy Majesty that as thy onely begotten Son was this day presented in the Temple in substance of our flesh so grant that we may be presented unto thee with pure and clean mindes by Jesus Christ our Lord. S. MATTHIAS Here the Plate Vpon the Feast of St MATTHIAS DISQUISITION 23. THe New and Old Testament being idem velatum revelatum That is but one and the same vailed and Revealed we shall meet with in Reading of Them many mutuall Aspects and frequent sweet Reflections and one of Them here in the Election of this Choice Apostle who was to make up the Fracture in the Number of the Twelve For as Gods old Church and People stood and were Founded on the Basis of the twelve Tribes of Israel so Christ was pleased to Found his Church proportionably upon his twelve Apostles Himselfe being the Chiefe Corner stone Eph. 2.20 Ephes 2. Built upon the Foundations of the Apostles and Prophets Jesus Christ himself being c. Alii aliud saith Austin De Civit. Dei l. 8. c. 3â— there are variety of Descants on this Number twelve but all allow it mysticall and reflecting on the Twelve Fountaines of Elim Num. 33. while its 70 Palmes figure out the 70 Disciples and their victorious Doctrine Some make this number twelve looke back upon the twelve precious stones appointed for the Brestplate of Aaron Exod. 28. Exod. 28. Josh 3.4 Or on those twelve Princes chosen out of the Tribes of Israel Josh 3. Or to the twelve stones tooke out of Jordan and by Ioshua pitched in Gilgall Iosh 4. As those twelve he put in Iordan were a Type of the twelve Patriarches Aug. Serm. 106. de Tem. Lastly some make This Number to looke forward as on those twelve Gates of the Heavenly Ierusalem Rev. 21.12 wherein as Christ promised They shall be Iudges of the twelve Tribes of Israel Mat. 19.28 That is either in the Church by way of Censure and Direction or at Christs last Comming by their Comprobation But from the Number here made up To the story of Effecting it whereof in the Epistle for the Day Acts 1.15 Act. 1. you have a short and sweet Account from St Peters Mouth vers 15. both as to the vacancy and the Succcessor in those daies That is betweene the Ascension of Christ and the Spirits Descension Peter stood up in the midst of the Disciples and said c. whence to Argue Peters Supremacy of Power over the rest of the Disciples as some do is rather an Extortion of wit Bellarm. de Rom. Pont. l. 1. c. 22. than any faire Consequence of Truth He being Elected Prolocutor of their Convocation or by the secret Revelation of the Holy Ghost appointed to this Exhortation Calv. Beza in Locum and sure a Speaker pro Tempore is not above the Authority designing Him or any of his fellow Members save only in a Primacy of Order which may be allowed to Saint Peter for his yeares as well as for the Vindication of his Repute as having most of all deny'd Christ heretofore it now most became him of all the Colledge to be the mouth of the Company and forwardest in such a businesse and in those daies Peter stood up in the midst c. where He first sheweth the vacancy how Iudas his Apostleship became void and secondly how needfull that another should be chosen To the first applying That of Psalm 41.8 Psal 41.8 Men and Brethren This Scripture must needs have been fulfilled c. must needs where you must understand Lorinus in Locum necessitas hypothetica as the Schooles call it not an absolute but a suppositionall Necessity praedictions of Scripture being like the Legitimate Praedictions of
40. Where by that Wilderness of Babylon Saint Johns is intimated one disinhabited or else the prediction there not accomplished to which I answer trebly First That neither Scripture or himself doth mention any desart of Babylon more desolate then that about Jordan and therefore not to be acknowledged to a disadvantage without proof Secondly That of Judea being so vast and but of so few Colonies truly retained the name of Wilderness Yet thirdly To make it good in his own sense Saint John no Patron of Hermitage when Zachary was slain so sacrificed between the Porch and the Altar for affirming Christ born of a Virgin then was Saint John fain and his Widowed Mother to flie from Herods cruelty and the Pharisees to leave the parts inhabited and to go to the remotest of the Desart and then even in a literal Wilderness to a place called Apummim saith Nicephorus lying between Jerusalem and Jericho infamous for Robberies and Murders as the poor wounded traveller can tell you Luke 10. Luke 10. And here about they tell us Saint John lived in a Cave the very same where formerly his Type Eliah was fed by Ravens drinking the water of the River Cherith 1 King 17. 1 King 17. Bina Deserta exterius à quo interius circa Jordanem ad quod venit Johannes Gagnaeus in locum While Gagnaeus tells us that there was but two desarts in Judea One the inward from which John came according to Saint Luke and that is the Hill-Countrey as aforesaid the other the outward Desart to which the Baptist came being about Jordan So that all this contributeth nothing toward Hermitage or sullen Anchoretism St. John if ever in such a Place or Cave being not led thither by any voluntary Motion but driven by blood thirsty Herods persecution not like those who for some private ends most part of discontent at best of single Piety Relinquish the Communion of Saints Militant Dissolve Society as much as in them lies turn enemies to the best part of Nature and the common good of Man choosing rather to keep house with Birds of night within some hollow Tree or to turn Inmates with the Beasts of Prey lodging in Dens and Caves then civilly to converse with men who mutually may commerce their Faculties and Talents to the advantage of their Master Such sure write more after the Copy of the Cynicks Tub then of the Baptists Cave who though retired here from worldly a vocations you see abandoned not all society nor like them baulked opportunities of publick good Witness that Town Bethabara where He taught and baptized such great multitudes and indeed all the Region round about Jordan Well the next is to make it up a threefold Cord a double Argument to prove Saint John an Hermit Eccè vestis esca solitudinis habitatori congrua Mald. in locum Matth. 3. v. 4. Mark saith he his very Habit and his Diet express him such a Pilgrim Verse 4. This John had his Rayment of c. And all this but complying with his Education and his Office Inter Judaeos 3 Sectae Among the Jews three eminent Sects there were or sorts of Teachers and therefore so many ways of Education viz. Pharisaei Esseni Saducaei Dionysius Carthusi The Pharisees the Sadduces and the Essens or Nazarites for those two differed little Esseni Rigorissimi of all the Essens were the strictest sc Nourishing their Hair and totally refraining Wine living solitarily and chastly according to the Customs of the Nazarites And Mathesius observes of them that onely these of all the Jewish Factions no whit opposed Christ and therefore Saint John being brought up under their Discipline after the strictest maner of the Jews lived a Nazarite Secondly All this Austerity belonged to his Office as particularly called unto it and furnished for it with the spirit of Eliah Luke 1. Luke 1.17 So that here is as little pattern for voluntary Shirts of Hair and Superstitious Abstinence from Saint Johns Food and Rayment as Fruitless Solitude before had from his Wilderness all which in him had a Deus Requisivit i. e. A peculiar Calling for it while theirs a Quis Requisivit Who hath required these things at your hands But leaving Drones to the Wilde honey of their forced extractions let us like diligent Bees suck better Juice from Saint Johns Herbs and Wilderness learn somewhat of his Temperance and Mortification His Wilderness instructs us to a vertuous retiredness not to lie too open to obvious temptations to be sometimes apud nos impregnable to all allurements yet to appear at a Baptizing or Proclaiming Christ else Benè vixit qui benè latuit is a good Proverb for this Age And sure there is no wisdom unto that Reservedness which keeps it self unspotted of the World James 1.27 De exuviis immundarum pecudum Gagnaeus in locum Next Saint John's Habit was a Cryer against Pride there is a voice in that he was wrapt in the skins of unclean Beasts in them to shew us our own likeness That Girdle about his Loyns Mortificationis in dicium an Emblem of the Bodies Subjugation the Loyns being the Reyns of Concupiscence must be restrained Luke 12.35 His rough Habit shews us God will accept of a John's Camels Hair before a Dive's Purple regarding not so much the Feathers as the Bird the Lark out rates the Popingay Adorn not then the outward onely but the inward man Forma decet neglecta viros A compt attire Luciani Scommata in Dialog speaks men effeminate which made Lucian scoff deservedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold She Sardanapalus Foeminas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Womens Habits not distinguishing their Sex Poets are turned Prophets now adays it seemeth among others The Apostle gives a better Glass to dress by if they please to look in it 1 Tim. 2. 1 Tim. 2.9 Sure the Absoloms and the Jezabels of these times would both bate of their vanities did they but sometimes think of John the Baptist and they might mend their Fare if with him too they would sometimes abate their Diet His Food here Locusts and wilde Honey his commons short yet thriving Pliny tells us Lib. 6. c. 10. That these Locusts were great Delicacies among the Parthians I know not how the Cook might mend them but other Naturalists make three sorts of them Avis Herba Radix a Bird an Herb a Root so called Saint Chrysostome thought Saint Johns Locusts of the first kinde St. Chrysost Levit. 11.21 because found among the Edible Fowls Levit. 11.21 But the stream of Authors runs here for the Herb and Root called Locusts and his wilde Honey being a sweet Dew upon them What ever it was sure but a slender Dish Exampling us to a Religious Abstinence condemning this Luxurious Age in which old Time himself hath took a surfeit Epicurus once deemed such an Heretique hath more Disciples now then ever Avidis Sen. Trag. Avidis Natura