of that and I have done and here behold obedient Isaac the willing Porter of his funerall pile Loyall Vriah carrying the Instrument of his own destruction where by the Riddle of Tyranny his enemies make good that double Crucifige as 't were twice crucifying him once as with a Burden and secondly as with a Crosse the Crosse the worst of all the Jews four Tortures which for their slaves they had borrowed from Heathen Cruelties And Tully himself is here at a Non-plus In 7. Oratione contra Verrem To bind a Citizen of Rome saith he is hainous to scourge him villany a kind of Paricide to kill him but Quid dicam What shall I call it to put him on the Crosse O that were sure a strange Piaculum what shall I say to this The Apostle answereth somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled He emptied himself Phil. 2. Christ emptied himself of glory of Beauty of Help of Company of Life all his veins of bloud all his senses of delightfull objects for contrary Nay emptied his soul of Divine comfort emptied Phil. 2.7 humbled himself even to the death of the Crosse that sin might be carried out of the world as it came in i. upon the Woodden Horse whereon his nailed body is extended as the Hieroglyphick of his ample mercy Brachia in amplexus dimittit in oscula vultum What should I here trouble you with the nice Speculation of some Friers How big the nails were whether big enough to make Constantine an Helmet Ludolp de vita Christi in loc and a Bridle What severall sorts of wood the Crosse was of and why with the strict number of his stripes and wounds Let Granatensis and Acosta answer for their boldnesse numbring about 500. while more exact Osorius argueth from the Band of Souldiers full 660. in the Body 72. in the Head beside the 5 main Wounds in Hands and Feet and Side But Pauperis est numerare Numbring is but an argument of paucity though Starrs and Sands and every leaf in Autumn score a griefe All this were but a Substraction to Christs infinite sorrows who therefore in his Type assureth us Innumerable troubles have compassed me about Psal 40. And if any thing in this world could come ought neer them me thinks our Sins were likeliest O then let each of Them number out a wound in him find its Cure there And if they come short Why then to reach his multiplied miseries to our offences add his Enemies who had they been either Graves or Earth or Rocks or any thing but Jews how would they have Opened Rent Quaked in compassion added no more scoffs spunge spear unto his Grucifixion which yet They do even til the Sun 's ashamed the Temple 's angry and the Earth's afraid Insomuch that the very Astrologers of that Age acknowledged from that totall unnatural Eclipse of the Sun the Moon being at ful Aut Deus Naturae patitur aut machina mundi dissolvitur That either the world or its Maker was then a dying And Josephus telleth us of the Angels valediction a voyce heard in the Temple about that time Transeamus hinc Let us flye hence and pitch our Tents no longer about such wicked Persons And now one would think we were neer the Consummatum est his Passion finished Indeed of his outward suffering is somwhat opened to you but I have said nothing yet of his Internall Passion The deep impressions of all those ignominies and ingratitudes cast on him Nothing of the Burden of his Fathers anger which caused that second Agony on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God My God! wherein his Soul complaineth and even Descends to Hell and therefore we may well joyn prayer with that old Greek Liturgie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By thine unknown fuffering good Lord deliver us And here that Ecce homo is lost into an Ecce Agnus Dei Behold the slain Lamb of God that taketh away the sins of the World Here I might wind you into the Labyrinths of School-Disputes Why Christ so earnestly did deprecate his Passion with a Transeat Calix Let this Cup pass from me whether out of the Dominion of his inferiour will or no or only out of human infirmity How far then and after he was Relinquisht of the Diety whether only in regard of momentary Suspension or of any Separation As also how his Temporall Passion could satisfie for our Eternall Debts Whether by the Excellence of his person or by the prevention of His graces in us But aiming more at the kindling of Devotion then swelling up a volume we will send these Questions back again to School while with more profit we now apply the QUARE The Quare Why all this was done and suffered What David said to his brother Eliab 1 Sam. 17.29 1 Sam. 17. when Goliah defyed the Hoast of Israel is there not a Cause the same me thinks Christ here answereth his brethren of flesh and bloud to their treble Ecce of Attention Admiration and Compassion Demanmanding also Why camest thou down hither Down from Heaven down to Earth down to misery down to the grave nay down to Hell it self ad triumphandum non ad patiendū an inchoation of his Triumph after the consummation of his Passion Why is there not a Cause saith Christ Do not Sins play the insulting Philistims and Satan defie the Israel of God and therefore he re-encountreth him like David with the Staffe and Sling of his Cross and passion slaying the Goliah Death and with his own Sword beheading him Is there not a Cause Yes hence we see a double one on Christs part Love on mans part danger on Christs part not onely ut implerentur omnia that all the Prophesies and Prefigurations might be fulfilled though even in that sense also saith the Evangelist ought not Christ to have suffered these things and so to enter into his Glory Luke 24.26 but likewise an invaluable love an incomprehensible Affection to poor mankind Non praevisa fides non opera Not Faith or any works foreseen which were effects not causes of this mercy but onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.9 Eph. 1. that same free grace good will and pleasure of the Diety of all the glorious persons of it Quorum opera ad extrà sunt indivisa Their actions outwardly being undivided though distinguished the love of the Father sends the Son John 3. John 3.16 Luke 2.34 John 10.16 The Holy Ghost overshadowed the blessed Virgin-mother Luke 2. yet neither impeadeth the voluntary coming of the second person who layeth down his life here none taketh it from him John 10. Misit tota Trinitas Thus the whole sacred Trinity wrongth this great work of Mans Redemption Vnicuique operanti cooperantibus duobus Whatsoever one worketh the other two cooperating consenting as here the Father of Mercies and the Spirit of Consolation joyn'd with the Son of everlasting love
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
to distinguish himself from Judas the Traytor though Iscariotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vir Marsupii The man of the purse c. help well yet both of a Name shadoweth out unto us that in the visible Church there will be alwaies some bad as well as good Professors Judas a Devil John 6. aswell as Judas the Saint the Church in an Ark and that had a Raven aswel as a Dove 'T is a Flock like Jacob's all Ring-streaked c 'T is a Net there will be Fish in it of all sorts A Garden will have Weeds aswel as Herbs and Flowers And 't is an Army wherin are spirits of all tempers 't is a Field wherin are Tares as well as Wheat and so shall grow together till the Harvest So that good men may distinguish themselves from ill and again may own their best Alliance for the more credit and advantage of the Truth and Gospel as S. Jude doth his brother James being a man of such repute as that he was surnamed the Just c. as is expressed in his commemoration The substance of St. Epistle of Jue 1. Judes Epistle consisting of a Salutation v. 2. an Exhortation v. 3. and a Caution Vers 2. v. 4. The first is mercy unto you and Peace and love be multiplied i.e. Mercy from God the father in pardoning your sins peace frō God the Son that Prince of peace applying it and Love from God the H. Ghost being the Spirit of love Or Mercy in pardoning your sins Peace in calming your Consciences and Love joyning you to God and one another The Exhortation is Vers 3. to continue stedfast in the Faith once given to the Saints Nay 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. earnestly to contend for it pro aris focis with might and main with all the wisdom of the Serpent that may consist with the Doves innocence to act like naturall agents ex extremum virium to the utmost of ability all little enough to countervail the malice and subtilty of the Supplanter as the caution intimates Vers 4. v. 4. Because certain ungodly men are craftily crept in c. of whose both fin punishment you may read in the sequell of that Epistle Against all which we must as S. Jude did give all diligence v. 3. to write of the common salvation Indeed giving all diligence not only in his writing but in his Travels and preaching the common salvation viz. first in Greece Pontus and Mesopotamia and afterward say Writers with his brother Simon into Persia where besides spiritual cures having restored Abgarus King of the Edesseni Unto whom he was sent Ambassad our saith Alstaed infra unto health is ill requited by the Heathenish Priests of that same Countrey being put to death and sacrificed anno Christi 51. propagating the Gospel both by Life and Death Now for his brother Simon Alstaed in Chronol c. 27. he was surnamed Zelotes from his pious heat and prudent zeal also from his Countrey the Canaanite Simon the Cananite Mat 10.3 who like a showring cloud one of those compassionate Bottels of heaven watered with the Gospel many dry and Desart places sc Aegypt Libya Persia Cyrene many parts of scorching Africa and divers other Regions towards the Western Ocean Simon the last Martyr of the Apostles besides his visiting of some Islands and among others if Historians deceive us not this of our Britain also though others attribute that to Joseph of Arimathaea Anno Christi 63. at length returning home unto Jerusalem Vide Alsted in loc cit that Carnificina Prophetarnm that Shambles of the Prophets having a while succeeded his brother James the Just in that See Episcopall is fastned to the Crosse in the 120 year of his age and so made the last Sacrifice of all the Apostles POEM 38. IN Holy Writ 't is a Divine command That by two witnesses each word should stand And here they are to make the Gospel good This pair of Martyrs seal'd it with their Blood These stood in first relation each to other Yet neerer kin by their Spiritual Mother St. Jude with golden Pencil doth indite A Catholick Epistle and doth write Unto the Jewes dispers'd and Gentilss both To weed up Errors in their early growth And were his Cautions fixed in Each Breast Nor Sin nor Faction would be in request That Love-Letter to Christ's Spouse his Heart mus'd His Hand wrot his Blood seal'd the Church perus'd And as he sent his brother Simon ran Bearing Christ's Name to th' Remote Ocean Adventuring to savage Affricans ' Mongst whom the worst of Monsters Sin he tames Turning their Black Religion to pure Grace Till Sin and Turk rebarbariz'd the place Thence sprinkling Lybian Deserts Egypt's Plains Cyrene and Persia tasting of his pains Nay on our British Isles too story some This Cananite bestowed first Christendom And after all this return'd home and dy'd Last Martyr of th' Apostlee crucify'd Well then is Simon here Zelotes term'd Whose Zealous life and death Christ's word confirm'd And that nor Sin nor Heresy obtrude ' Gainst Christian Faith both wrot and dy'd St. Jude THE COLECT PRAYER The Epistle of St. Jude v. 1 to v. 9. The Gospel Jo. 15. v. 17. to the end ALmighty God which hast builded thy Congregation upon the foundation of the Apostles and Prophets Jesus Christ himself being the Head corner stone grant us so to be joyned together in unity of Spirit by their Doctrine that we may be made an holy Temple acceptable unto thee through Jesus Christ our Lord. Vpon the Festivall of all SAINTS DISQUISITION 36. THe former Festivals presented us with Singularities but this is Festum Catholicum 'T is or should be an universall Holy-Day Whereas Each of the former like a Jacobs-staff gave us the Hight But of particular Stars This like a fair naturall Day shews us the whole Heavens rich varieties Those as Contracted Perspectives Measuring Them one by one but This like a large Glass Ptesenting as 't were a Land-skip of All-Saints together Each of them a Flower this a Posie or if they Posies this a Garden Somtimes those shew'd the Leader somtime the Wings or Officers or peculiar Regiments of the Churches Army but This presents us here with her Camp-Royall her Generall Muster the Maine Battalia of that Noble Army the Army both of Saints and Martyrs I say This is the Catholick Solemnity and not a little mistaken by Some who mistake Themselves to bee the only Catholicks for the most part conceiving this Feast instituted in Contemplation onely of the Saints Triumphant so carrying on their manner of devotion Dr. Donne S 45. in Festum in consideration of them onely this misprision being grounded saith a learned Gamaliel of ours upon Boniface his dedicating that Pantheon given by Phocas to the Honour of Saints and Martyrs but of that kind only yet was there a better consecration afterward both of that Temple and
knowledge of salvation to them that sit in darknesse and the shadow of death and too of good example to shine before men that they seeing our good works Why in fire may glorifie c. So that this holy Fire commendeth each of the Apostles to the world as Christ did Saint John Baptist both for a Burning and a shining Lamp and indeed He that hath knowledge or charity without zeale is but too like the Glow-worm hee hath some cold splendour without heat or efficacy whereas who so hath zeal without the rest as now a days too many such blind metled Horses They are so far like Hell fire that they burn and give no light but in whose brest soever they are united such are baptized with the Holy Ghost and with fire Again Fire is a bright Hieroglyphick of Grace I those Septem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven chiefe Donatives of the Holy Spirit are not frigidly demonstrated by Fire grace 1 as first Purgat Fire you know purifieth the Gold from drosse so doth the Spirit by the gift of Love purge out the old Leaven of Malice and Hypocrisie turning all Injuries into a Golden Patience grace 2 2. Liquefacit Fire melteth most obdurate Mettals and mouldeth them into any Figurations The seven Graces of the Holy Spirit So doth the Spirit by the Gift of Poenitence dissolve our steely Hearts conforming them to Christ and the best Patterns making them flow through our eyes like a Coelestiall Spring grace 3 3. Consolidat Fire constipateth and hardneth the clay so that no Rain or storm can injure it and so doth the Spirit by the gift of Patience confirme and fortifie us against all Afflictions grace 4 4. Decorat Fire maketh new and burnisheth the Mines So doth the Spirit by the gift of Knowledge Adorn and Beautifie the Minds of men grace 5 5. Elevat Fire carrieth up vapours and things of lighter Nature with its ascending motion So doth the Spirit by the Gift of Faith raise our Desires and sublimate our Indeavours towards Heaven grace 6 6. Illuminat Fire imparteth light to all that are about it and so doth the Spirit by the Gift of Wisdome enlighten the Understanding and direct the Practice grace 7 Lastly Dulcorat Fire you know sweetneth and preserveth things from corruption So also doth the Spirit by the Gift of Prudent Innocence sweeten our whole life into a continuail Feast and keepeth Soules intire from spirituall Putrefaction In a word our great God himselfe is a Fire saith Scripture to the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. which Saint Paul translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.2.24 Heb. 12.29 Hebr. 12. i. e. an eating fire to Sodome and Gomorrha Nadab and Abihu to such Stubble a Consuming Fire but to the Faithfull to the Poenitent as here Ignis illuminans a Light unto their Feet and a Lanthorn to their Pathes to guide their steps into the way of Peace Peace temporall spirituall and Eternal And now the Question of this Fire is extinguished admit here a few words of Tongues that 's the second Why in Tongues the Holy Ghost was pleased formerly to Appear in the milde Emblem of a Dove viz. when he flew down on him who was as void of Guile as that same bird of gall but now pointing out the effect by the externall cause hee speaks his presence in the forme of Tongues But as before of Fire so neither must we here imagine reall Tongues but their Similitude non carneae linguae saith my Author these were no fleshy tongues Gorran in locum no those had been too grosse incongruous Representatives of the subtilest spirit these were of a rarer substance suppose of purest air condens'd into this shape and lightned from above so that as before the Spirit descended Sicus Columba Matth. 3. but in the likenesse of a Dove so here no more then tanquam linguae only in the similitude of tongues Why in Tongues and in them specially ut qui Intellectui Lucem Ardorem Affectui Ori verbum ministraret in Tongues above all Figures that he who had given light to their intellectuals and fervency to their affections might now also add a voice and expressive faculties to the tongue without which all abilities are but like the talent in the napkin the napkin hid in the earth Jewels lock'd up in a Cabinet whose key is lost Act. 24. Elocution being the Oratours primum secundum tertium expression the ornament of all here is therefore opened to them a dore of utterance Caeperunt loqui variis linguis Act. 2. They spake with divers tongues as c. these tongues then betokened the Gift of languages wherby they were inabled to perform that great taske Christ had set them Mat. 8.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go forth and teach c. See God never giveth a burden but withall strength to bear it if he will have them teach He wil furnish them with Tongues else the Apostles themselves you see were not to go from Jerusalem and preach till they had received the Tongues yet how many in this daring Age praecipitate into the holy Function before any Receipt of the Holy Ghost in Tongues of as many languages as their Mother without ever waiting as the Apostles here or perhaps scarce once seeing the place where they are bestowed an Vniversity But on the other side no sooner have the Apostles here received the Gift but like good Stewards forthwith they imploy it Men ought to make a timely use of their endowments stil moving in the proper Sphere of their vocation And what have They to answer for that have received this Gift of Tongues and yet are dumb Psalm 39. I mean not that inforced silence which now many a David keepeth not without pain and griefe for it which Sin shall light on its Imposers but for voluntary Mutes I am sure Isai 56.10 the Prophet gives them but a biting Character Isai 56. and Saint Bernard as seriously as wittily on that 12th of Matth. ver 36. Of every idle word c. Etiam otiofi silentii reddenda Ratio Bernard in Mat. 12.36 as of idle words so of every idle silence saith he must an account be given here they immediately began to speak with tongues as c. Streight the whole multitude of strangers Parthians Medes and Elamites Romanes Jewes Mesopotamians Syrenians Cretes and Arabians all in a generall wonder acknowledge them speaking in their own tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnalia Dei the Wonderfull things of God And it may passe for one of those Magnalia the sudden Rise and strange Growth of the Church immediately there upon how from that Embrio In Jury is God known it commenced as it were per Saltum into a full stature by Proselytes of all Nations and daily numberlesse Additions This brighter Moon doth wax may she know no wayne These Tongues speak the converlion of the Nations but still increase til she
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