giving up the bodies and souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service acceptable to God Rom. 12.1 But of what kinde soever certainly they build on sand that lean on any such duties as a satisfaction to man that may be must be made to God it cannot but alone by God and Man there being nothing of proportion in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height of them Arithmetrical or Geometrical either to our numberless offences Mica 6.7 or the object infinite Mica 6.7 Will the Lord pleased with thousands of rams c. Yet however these duties of mortification must be performed ex necessitate praecepti not as the means that 's Christs merits onely but as commanded Isai 22.12 Isai 22. and out of conformity to Christ 1 Pet. 2.21 who though he humbled yet you know he tormented not himself nor did any of his Apostles do so We must ferre Crucem non creare i. e. bear his Cross when imposed by him but not make our own We may and now must with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue the body by mortification 1 Cor. 9.12 and devout Abstinence thereby disarming the strong man of the weapons that our Flesh lends against us who is indeed most strong ex infirmitate nostra by taking advantage of our weakness Substract we but the combustible matter and his fiery darts will out of themselves and prove but as Granado's against a wall of Adamant Pride and Lust are the devils not to be cast out but by such Mortification Matth. 17.21 Prayer and Fasting of which all other good works I may say as S. Paul doth Heb. 13. not as the Rhemists Promeretur Deus Heb. 13.16 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With such sacrifices God is pleased as is exemplified in Nineveh and even in Ahab himself 1 King 21.19 POEM 12. WElcome sad glad day which old time inrouls Among the exceeding gaudy daies of souls For though thou be'st ordain'd the Body's Fast Yet art thou the choice spiritual repast The soul is gayest when the sable weeds Of true remorse o're-spread her blacker deeds Ashes and tears are the best food of Saints And most revive who spiritually faints Then bate of wonted measures now go less The Spirit is nimbler when freed from excess Pour out thy Soul in pray'rs thy sin in tears Thy tongue in such confession as God hears Thy hands extended too in pious deeds That thy Fast may feast others in their needs From Bow'd Knees shoot thy sighs up and all this With Heart sincere 't is the high way to Bliss Who such Mortifications but home urge Upon themselves shall need no lit'ral scourge Such inward zeal renders a Soul more fair Then all their outward weeds and shifts of hair I these suppressions more extinguish sin Then all vain whips can lash out of their skin Poor Childish satisfaction oh how short Of wrong'd Omnipotence and Heavens Court Your inward med'cine 't is expels the pain Whereas all outward ostentation's vain Reduce then your Devotions no more stray But with heart-sorrow vindicate the day Whose Sackcloth too resembleth the black hue Both of our sin and sorrow to it due Whose Ashes equal Monitors may be Of our Corruption and Humility Whose blacks should serve to Chastise our vain dress And ashes to scour off our wantonness The Calf of sin that 's fram'd by all the year This day should Sacrifice to ashes here The COLLECT-PRAYER besides three other pertinent Collects in the Commination The Epistle Joel 2.12 to 18. The Gospel Matth. 6.16 to 22. Almighty and everlasting God which hatest nothing that thou hast made and dost forgive the sins of them that be penitent create and make in us new and contrite hearts that we worthily lamenting our sins and acknowledging our wickedness may obtain of thee the God of all mercy perfect remission forgiveness through Jesus Christ Christ riding to Ierusalem mat 21. mar 11. * Luc 18. Ioan 12. * 7 And they brought the Colt to Iesus and cast there garments on him and he sat upon him 8 And many spred their garments in the way and others cut downe branches of the trees and strawed them in the way 9 And they that went before and they that followed cried saying Hosanna blessed is he that cometh in the name of the Lord. Here the Plate Vpon the Solemn Fast of Lent DISQUISITION 10. LEnt which is the Saxon Apellative of the Spring is so ancient and solemn a Fast that like the River Nilus we can scarce finde the head of it of very eminent credit and continuance in the Christian Church we read of it both in the Greek and Latine Fathers though not without some difference of the several times 't is mentioned by * Epist ad Philip. Ignatius Irenaeus two of Saint Iohns Scholars by †Hom. in Levit Origen who lived not long after them by Cant. 5. de quadragessima the famous Councel of Nice little above 300 yeers after Christ where they mention the fourty daies of Lent as a thing known and long observed before their time by Tertullian the first of the Latine Fathers and perhaps too highly so by Saint Cyprian his Scholar and by that renowned Triumvirate and contemporary Pieties Saint Ambrose Saint Augustine Hooker l. 5. Field l. 3. Church and Saint Hierome in their writings frequently besides a whole Cloud of witnesses since even down to our own times Some observe Jejunium triplex distinguishing a threefold Fast Expectationis the first was a Fast of expectation and such were those of the Iewes for the Messiah before the Bridegroom came Contemplationis The second was a Fast of Contemplation Such as of Moses and Elias and others sublimating the Spirit by unclogging of the flesh Refrenationis The third was a Fast of restraint Matth. 24.44 and bridling in corruptions The two former directly concern not us only in the figure as to grace in present and Christs future coming But the third the Fast of Refrenation we all much stand in need of I the best of men the very Apostles themselves Matth. 9.15 as our blessed Lord himself told them after the Bridegroom once was taken from them then should they Fast which having him they needed not who on all occasions was a bridle to their extravagancy whose Eye onely or Word being present could do more in them then all Austerity and strictest discipline in others yet after such example and Instruction they are injoyned Fasting after Christs departure Then shall they Fast in those daies shall they how much more then need We all whose helps are too little to restrain corruptions The first Command we read of laid on man after his Creation was this of abstinence Gen. 2. and you know Gen. 2.17 the Law of Iustice was given by Fasting Moses Exod. 24. and so again restored by Elijah Exod. 24.18 1 Kings 9.8 1 King 9. The Iewes had all their weekly
a sowre look a meer Phantasm an appearing unto men to Fast The fifth is the Gluttons Fast whose stomack doth but Arietare play the fighting Ram i. e. goes a little backward as part of a meal or so to return with the stronger Appetite The last and best is the Fast of Vertue and Religion which besides habitual temperance is the bodi 's parsimonious fare for spiritual advantage and this goes still accompanied with prayer in Scripture Neh. 14. Act. 13.3 Matth. 17.21 Nehemiah Fasted and Prayed before the Lord so Anna so the Disciples I these two together cast out the worst Devil that is This is that acceptable Fast by which God wooes his people so Convertimini in Jejunio to which they should answer with David We have humbled our souls with Fasting Psal 96. and then as Saint Austin saith they would compleat each other Augustin Cirel Hierome Chrysolog Jejunium orationem corroborat oratio Jejunium sanctificat Fasting corroborateth prayer while prayer bettereth and sanctifieth our Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrates his Aphorism is true on both sides Diseases for the most part both of Soul and Body owe their Original to fulness and redundant humours And indeed where Satan tempteth one Fasting he tempts 1000 full Prov. 30.9 Lest I be full and deny thee Prov. 30.9 and say Who is the Lord And many are the Elogies of such a Fast t is the August i. e. the harvest of the Soul the tithe of our time an unbloudy Martyrdom such a Fast saith Cyril is a greater Sacrifice then that of Abraham for that was to be done upon anothers Body saith he but this upon our own Scutum contra adversarium saith another t is the best Shield to quench the fiery darts of the Devil Fundamentum virtutum the foundation of all other vertues an Oar a Spur a wing to goodness as Chrysologus notes of the Prodigal his Fame pereo brings him to his ibo ad Patem his hunger makes him resolve of penitence and diligence I will arise and go c. But lest while I treat of abstinence I glut your patience I here injoyn my Quill forbearance POEM 13. LEnt signifies the spring and that of Grace Where Pray'r and Fasting keep their ancient place Which in a treble aspect sometime stood To God our own and to the Common good Gods honour below principlly stands In our obeysance to divine commands Which oft wooe Fasting with contrition joyn'd Whereof his Church this season hath design'd That all in Penitent dejection throw Their Souls and Bodies at his Footstool low That Ioels day our sins here so lament As may that last and blacker day prevent That in Iobs ashes and our dust abhorr'd We may once find Acceptance of the Lord Not as if these could satisfaction make Or our unprofitable service take So far with God as his least grain to merit By whose sole Promise we all good inherit But to demonstrate who Commands doth Prize Obedience herein before Sacrifice And as Lent upward so too downward looks This solemn Fast sends Christians to their Books As other Trades and at least once a year Bids them cast up Accounts and their state clear And if they thrive in Grace makes them improve Hence more and more in Gratitude and Love Or if they find decay and debts increase Warns them Compound with God now make their Peace By Prayer and Fasts Mourn but their own stock lost And with red Inke Christ all their debts hath cro'st Serpents your Fasting spittle kils they say And in the figure true it sins doth slay T is your Fed-horses neigh and are unclean And when Iews Feast with Quailes their soul 's most lean Fewel substract ill fires will out again Satan shall blow his Bellows but in vain Whose Piety's their Food have Angels fare Who Fast and sin as fast right Devils are And as it makes for soul's so bodie 's health A Friend both to the Church and Commonwealth The best Phylacticon ' gainst each disease Most spring from fulness saith Hippocrates And this blest Abstinence may best be born Now when the Sun cheers us with his return And now most opportunely we give way For Creatures to recruite their long decay Now then to spare earths teeming generation Prevents unnatural Depopulation And Cheers the Seas industrious patient Trade Whose strange varieties not vainly made Else while one Element suffers vastation T'other may multiply to In-undation Thus Souls States Bodies treble detriment Sustain that slight this threefold good of Lent The collect-COLLECT-PRAYER being that for the first Sunday in Lent The Epistle 2 Cor. 6.1 to 11. The Gospel Math. 4.1 to 12. O Lord which for our sakes didst fast fourty days and fourty nights give us grace to use such abstinence that our flesh being subdued to the Spirit we may ever obey thy Godly motions in righteousness and true holiness to thy honour and glory which liveth and reignest c. Christ praying in the Garden Matt 20 Mar 14 Luc 22 * Ioan 18 * 41. And hee gate him selfe from them about a stones Cast and Kneeled downe and prayed 42. Saying Father if thou wilt take away this cupp from mee etc. 43. And there appeared an Angell unto him from heauen comforting him 45. And hee rose upp from prayer and came to his disciples and found them sleeping for heauines Here the Plate Vpon Palm-Sunday being that next before Easter DISQUISITION 11. THis day for some considerations beareth away the Palm from all the rest as beginning the Hebdonioda magna Sancta poenosae as antiquity calleth it the great the holy and the painful week the great as being that indeed wherein were the most various scoenes and greatest Interchanges of our Saviours life and death the holy as that wherein our meditations should be such in conformity to Christ by the apprehensions of our sins and his sufferings and the painful as that wherein was more then personated the last act of our blessed Saviours Tragedy on the Cross for the Mortification of our Sins and yet the great week beyond all this again for the happy Catastrophe of his Resurrection both for our Souls and Bodies Justification Rom. 4.2 Rom. 4. And first this day openeth a pleasing scaene presenting us our blessed Lord riding in triumph to Jerusalem and that in some measure of befitting equipage suiting at least the Prophesies if not his Majesty Zech. 9. yet with general Acclamations of Rex Israel Zech. 9.9 and gloria in excelsis round about him Behold thy King cometh the King of Israel and glory in the highest cheerfully and with a double Hosanna acknowledging his Godhead and Humanity and the dignity of both where I shall contract your speculations unto Christs Actions herein and theirs the Jewes Saint Mat. registereth the History at large chap. 21. where at the second verse Matth. 21. vers 2. Christ sends two of his Disciples for the Ass and the Colt In the very circumstances of
of Scripture that worship such Rom. 14.23 and 1 Cor. 8.4 and will hardly come off from self-condemnation and flat Idolatry And whether this or that other object of their worship be the worst I leave to the Readers Judgment that Divifie such as never were holy men as the * Dr Sutcliff examinat of Rom. cap. 7. Pagan souldier that pierced the side of Christ by the name of Longinus the Millenarian Papias Becket Sanders Garnet c. most or all of which stand Sainted in the Tiberine Calender I may say with one * Dr Abbot Antipol p. 3. non Martyres Domini though in charity I add not sed Mancipes Diaboli til the crowd is so great that the whole yeer hath too few days to be devoted Et tot templa Deûm Romae quot in urbe sepulchra Heroüm numerare licet But confining unto truth and modesty we understand here such Solemnities as St Austin speaks of Festa quae vel ab ipsis Apostolis vel gener alibus Consiliis instituta à toto terrarum orbe servantur Which either by the Apostles themselves a As those concerning Christ c. or by general Councels instituted b As those concerning the Apostles Epist 118. are observed throughout the Christian world and all these in their proper seasons as neer as can be aim'd at by Mortality the Substance clothed with the circumstances of the Performance and as on these good grounds so likewise for good ends we celebrate them Eccles Hist lib. 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only as a memorial of the Dead saith Eusebius but for an holy imitation of the Living Sancti non servitute sed charitate honorandi would all of Durandus his side were as ingenuous in that The blessed Saints are not to be honoured with any worship either of Invocation or Adoration but only with love and the charity of Imitation which indeed calls on us to look both on their Actions and their holy Passions sending us also to Prayer and Fasting and other duties of Mortification wherewith beside the set and solemn times of devout Abstinence each of these Festivals is to be attended both these Solemnities as it were making up the soul a pair of Angels wings much furthering her flight to heaven and even grounded on the law of Nature to regulate piously those two raigning Passions of our Joy and Sorrow with which all the Actions of our life are mixed so that whatever we can do or may be done unto us still the sequell is one or other of the said Affections and our Life according Wherefore the Church of Christ that most absolute and perfect Schoole of Vertue hath by the special direction of Gods good Spirit hitherto inured men from their infancy partly with dayes of Festival exercise for the framing of their Joy and partly with Times of a contrary sort for the regulation of their Grief by both These I say consecrating the whole life to God And here it must ever be remembred that the intent of the Church in these her holy Solemnities is not only to inform us in the Mysteries which are commemorated but also and that chiefly to conform us thereby unto Christ our Head and his glorious Members which is the sum and substance of all our Celebrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles word of exhortation Phil. 3. Phil. 3.10 Conformable unto him if not thus affected by them we neither approve our selves of the number of his Followers nor of his lively Members but these well improved are multiplyed Advantages to Devotion a Christian practice I know not whether of more Piety or Antiquity Eusebius telling us how Dionysius Bishop of Alexandria Eccles Hist lib. 7. cap. 19. above 1400 years agoe wrote upon this Argument And do not all the golden Fountains of the Fathers both of the East and West Coloss 2.16 the Greek and Latine Church flow with the same streams Quorum saluberrima est Authoritas whose Authority's a sufficient conduct in Saint Augustines Judgment that there 's no fear of falling into Saint Pauls Reprehensions * Loco praecitato either touching Times Gal. 4. or Abstinence no kinn to Heathenish Observations 1 Cor. 8.8 or Judaicall Reserv'dnesse but a religious Obedience on better grounds and ends of Piety more claiming interest in his Commendations 1 Cor. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All being done decently and in Order and tending onely to Gods Honour his Saints Memory and our Edification Without which 't is too visible Religion will soon languish and even die away by degrees †As Sir W Ra. prophesies de lege Mosaica prope initium into Profanenesse Heresie and Atheism But that a Disquisition swell not into a Volume I referr your further satisfaction herein to those too Starrs of the first Magnitude in the Church of England judicious Hooker a Eccles pot l. 5.373 and the learned b His defence of Christian Feasts Featly PNEM 4. Gods first born People the selected Jews By his command Solemnities did use New Moons and Sabbaths and the Sowre-herb-Feast Those of Weeks Tents of Purim and the rest Both fixed Feasts and Fasts to let them know When they should humbled soules when gratefull show Which Scions since the Christian Church transplants Grafting on nobler stocks and soil that wants No pious care to cultivate their Spring For Christ's advance and his Saints flourishing Two raigning Passions in our Hearts do grow Sorrow and Joy both which to temper so That neither may transgress the Church hath fix'd Her solemn Feasts and Fasts both duly mix'd That the most low-roof'd souls may learn thereby To tune their Griefs to Sin their Joyes pitch high These are the harmless Books of Ideots where Without all Superstition Truths appear All else without Book by such marks may know What Lord such places persons times doth ow These are Religions Boundaries where we The Pious steps of our Fore-fathers see Weekly solemnizing i' th' Sabbath blest Our grand Creator's Works and sacred Rest Till that Judaick Term Grav'd with his Son Rose the Lords day by 's Resurrection Whose saving Mysteries of Life and Death By Annual Returns These keep in Breath Lest else in Story as in Act forgot All in Atheistical oblivion Rot His humble Birth his Tragick-Passion His Rise Triumphant and Ascension With the Descending of the sacred Dove All kept t' augment his honour and our love And as peculiar Feasts tend the bless'd Three So one the undivided Trinity Good offices of Angels are observ'd With love to them worship to God reserv'd And since our Faith saith Truth is founded on Prophets Apostles seal'd with the Passion Of bleeding Martyrs those are Registred As golden Pipes while we adore the Head And least Joy wanton on so numerous Feasts The Church sometimes calls us as mourning Guests Shifting the Scene minding our Hopes of Fears Mingling our Bread with Ashes Drink with Tears Such
of Prayer and the Myrrhe of mortified affections To close up all the Church this day bespeaks Thee Reader in her Master's language Go and do thou likewise seek Christ by the guidance of the Star i.e. the light of his Word offer the three gifts thine Alms Prayer and Fasting which respect God thy Neighbour and thy Self and then return to thy Country walking another way even by newness of life and thou shalt surely finde thy Saviour I say Do thou likewise honour him with thy soul body and substance and then thou art truely one of the number mentioned POEM II. THe Easterne Sages this day came from far To worship Christ led by a glorious Star None envious Distance then ought us detain From Him where we may still sure welcome gain These as the Earnest of the Gentiles come Nay they were the first fruits of Christendom Wise men indeed that so their Saviour sought And a fit guide Them to the world's light brought If wise then Travel with them gain their Friend By th' way good Company and Grace at end Follow so heedfully your heavenly Guide And it will lodge you by your Saviour's side Sweet Incense Myrrhe and Gold they humbly bring Due Gifts as to a Prophet Priest and King That we might to all 's Offices repair With pure Faith Penitence and servent Pray'r Without within us nought too dear to bring To Him that gives us all an Offering O Star of Iacob Royall root of Iess Thou Day-spring from on high so visit us That we like these Wise-men may Thee adore With Bodies Goods and Soules now evermore The COLLECT-PRAYER The Epistle Ephes 3. from vers 1. to 13. The Gospel Matth. 2. vers 1. to 13. O God which by the leading of a Star didst manifest thine onely begotten Son to the Gentiles mercifully grant that we which know thee now by Faith may after this life have the fruition of thy glorious Godhead through Christ our Lord. Amen The fasting and temptation of Christ Matt 4. Mar 1* Luc 4. * 12. And immediately the spirit driueth him into the Wildernesse 13. And he was there in the Wildernesse fourty dayes tempted of Satan and was with the wilde beasts and the Angells ministred vnto him Here the Plate Vpon the Fast of Ash-wednesday DISQUISITION 9. THis day is Tropicus Christianus as 't were the Christian Tropick or Term of Reflection turning the sensual career and jocularity of the yeer into a Christian sorrow and humiliation For as Tertullian saith Qui Deum per escas colit prope est ut Deum ventrem habeat He that worships God onely with Feasts is somewhat suspicious of making his belly his god This day is unto Lent as a fair Portal to a goodly building and is of very grave antiquity carrying in its very name emblemes of Mortification Ashes and first putting on us the weeds of sorrow Gen. 3.19 sackcloth a strong and needful reflection on that Gen. 3. Pulvis Cinis es Dust thou art and to dust shalt thou return checking our extravagancies and bringing us into Job's good company Job 42.6 chap. 42. that being more sinful we might be as penitent and abhor our selves in dust and ashes as the Eastern manner was to sprinkle those upon the head Chap. 2.12 in case of deep affliction Job 2. whence good Christians borrowed and as on this day better used those ensignes of Humiliation Now I say the Christian Church first puts on her Blacks David S. Peter and Mary Magdalene being now fittest companions for our Meditations Not Davids harp but eyes the noise of his water-pipes not S. Peters confidence but his penitence not Magdalene's sins but her tears Davide nemo constantiùs Petro nemo acerbiùs Mariâ nemo abundantiùs then David none ever wept more constantly Psal 6 c. more continually even till he had wept away his sight and sighed away his voice My throat is dry saith he mine eyes fail tears were his food by day and his bath by night then S. Peter no man ever mourned more bitterly with greater compunction of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterly then Mary Magdalene none ever wept more for the time more abundantly even till she almost actuated Jeremiah's wish her eyes turned rivers and her head a fountain her locks by a just penance of nets becoming towels for the feet of Christ Quos secutus es peccantes sequere poenitentes this day calls on thee to follow those in penitence whom perhaps thou hast outgone in wickedness Hic fluxus oculorum ne post haec stridor dentium We fill the world with sin and sin fills us with sorrow which that it may not be eternal must be temporal here must be a sorrow of compunction that hereafter none of condemnation In odore horum unguentorum as one saith sweetly we cannot possibly follow Christ in the sent of sweeter ointments then of These examples This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.10 c. T'other worketh death this is the godly sorrow that by Joel and his other Prophets God so earnestly so often calls for Not that he is an hard Master and delights in his servants affliction but onely as it is the furnace to burnish his gold and silver purging out the tin and you may see the rare effects of it 2 Cor. 7.11 2 Cor. 7. and Heaven grant we may feel them too well usher'd with an Ecce Behold saith the Apostle this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things approving of your selves to God Such are the happy consequents of true Contrition Circumspection without Renovation within Approbation above Consolation in all yet all this amounteth not to any precedent or encouragement for those Antique Formalites and bloody disciplines now used by some not onely to the impairing of health but sometimes to the hastening of death also and too far approved by some Casuists which if free from Delusion if such be not half Felones de se or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my charity forbears to * Vide Dr. Donne's Pseudo-martyr censure While others think they have no better rise then that of Isai 1.12 Quis requisivit Who hath required and no better close then that of Solomon Prov. 19.29 Flagellum sequitur flagitium Indeed there was a laudable custom in the Primitive Church of a godly Discipline used about this time against notorious offenders of an open and severe enjoyned Penance that their punishment being as publike as their scandal it might at once both reform Themselves and deter Others as in her Commination our Church prayeth for its restitution as we do now for hers but the voluntary Humiliations were not of that nature and severity but onely by lessening of Diet humbling the Habit and multiplying of Devotions by
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
Astronomy not occasionall but Consequentiall intimations Oportet esse haereses 1 Cor. 21. There must be heresies 1 Cor. 21.19 Mat. 18.7 it must be that offences come c. Mat. 18. That is Supposing the malice of Satan and wickednesse of man 'T is impossible but that such should be in the world and thus foretold like Eclipses of the Sun and Moone not by way of Causality but only of Praevision as being foreseene in their Causes Act. 1. ver 16 17 c. This Scripture must needs have beene fulfilled which the Holy Ghost by the mouth of David spake before concerning Iudas Psal 41.8 which was Guide to them that iooke Iesus For he was numbred with us and had obtained part of this Ministery We see and Grieve to see it that the Eminentest Places may be unworthily supplyed notwithstanding all the Circumspection of Electors The vacancy of Iudas office Herod and Pilate may usurp the Chair of State as Annas and Caiaphas may that of Aaron and even Judas here a See Apostolicall Nor are we to abate the Place it 's due for any such Judignity of Person Yet this Eminence of Office exalts the hainousness of Crime the higher Judas his Station the lower his Fall of an Apostle to become an Apostata rendreth him like Lucifer the brighter Angel the fowler Divell for so he is called John 6. John 6 70. See what a Metamorphosis Covetousnesse can make in Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well called the Root of all Evill 1 Tim. 6. For Judas here was caught in a Pursnet as St Ambrose saith of a Drunkard dum absorbet absorbetur while He sucks in the Wine He is himself ingurgitated So Judas here for Covetousnesse is allegoricall Drunkennesse Tenendo Divitias tenetur ab eis while he hath the Bagge that hath Him dū Praedo St August Ps 38. Proeda And while he would make a prey of others justly he becoms one himself Matth. 27. being his own Accuser I have sinned in betraying Innocent bloud Secondly His own Arraigner He brought again the 30. Matth. 27. pieces of Silver to the High Priests And Thirdly His own Executioner He departed and went and hanged himself as you may read more of this in the Disquisition on Goodfriday and thus you have the Vacancy Now see the Election of his Successour Succession being one of the boasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est One of the great pretended Markes of the Church visible though certainly the Church is as visible in Persecution as in Glory and perhaps more Conformable to her Head and chiefest Pillars Christ and his Apostles But yet the Apostles here as all good Christians ought endeavour to continue the Succession of the sacred Function and to that end continued with one accord v. In locum 14. not in Supplication only saith Aretius but in Consultation also for the Reall propogation of the Gospell and here observe briefly the Person End and Manner of the Election the Person v. 21. One of those men that have accompanied us men none of tother Sex 1 Cor. 14.34 nor any Stripling for years or Learning 1 Tim. 3.6 One of the Elders Christ himself not Preaching untill 30. years of Age. Ardens in locum And for Moralls One of known Integrity and of good Conversation not a Stranger but a Domesticall One of those that have accompanied with us c. all requisite Qualifications of such as are to be Chosen especially into Sacred Places The end in all such being as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Witnesse of the resurrection of Christ and that both by Life and Doctrine lest else one destroy and pull down more then Tother buildeth And so to witnesse That especially being Primarium Evangelij Caput saith Calvin The Resurrection being as 't were the Axis In locum or Hinge on which the whole Gospell moveth Nexus Articulorum the very Tying Knot that fastens all the Pearles of the other Articles of our Beliefe as appeareth fully in its proper place the Disquisition on the Resurrection Now for the Manner of this Election it was by Designation of Persons and casting of Lotts the Persons v. 23. described both by their Names and their Number their number two in fewer could not have been Election in more might have been Distraction their Names Joseph called Justus and Barsabas also Bona Nomina bona Omina and Mattthias Good Names good Praesages of their Vertues and Endeavours These two being two of the seventy Disciples as is easily collected from v. 21. and those the fittest Nursery to supply the old Stock of that Orchard of the Apostles And these Two being of equall Piety and Ability in outward apprehension the Decision was faine to be by casting of Lots v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They gave forth the Lotts Yet this Act was prefaced with Prayer and unanimous Resignation of the Event to God without all Partiality or Emulation and this kind of Sortilegium was usual with Antiquity such an undeceitful and unsuperstitious Lottery somtime in Temporals Prov. 18.18 according to that of Solomon The Lot causeth Contentions to cease and maketh a Partition amongst the Mighty And sometime in Spiritualls also for it is said of Zachariah the Priest that his Lott was to burn Incense Luke 1.9 And therefore for ought I know Lots lawfull so qualified that casting of Lotts may still be used in some cases and with these Religious Cautions viz. That not in Ordinary Cases as of frivolous Accidents of Losse c. but only in matters of Moment that are Aequilibrious and such as Humane Judgement cannot impartially determine that the Businesse be with all Candor carried and declared without any uncharitable Conceits or dishonourable Deceits that nothing be Superstitiously expected from Charmes Wizards Fortune Starres or Divells or any thing of the Event retributed to any of them Lastly that all herein be done according to the president of this Day with Prayer and Submission of the whole matter to God as Solomon exhorteth The Lott is cast into the Lap but the whole Disposition thereof is of the Lord Prov. 16. Prov. 16.33 this is enough to satissie some Those that would have more of this Argument let them to the Folio's of Aquinas Bellarm. Marlorat c. 2 2ae Q 95. A. 8. Li de Clerieis c. 3. in locum Particularly the Lot here fell upon Matthias v. 20. And Joseph was so just as to Acquiesce therein as well as T'other we must likewise be contented with our Lot what Ground so ever God hath cast it in whether the Lott of Jonah or Matthias light upon us we must say with Eli Dominus est it is the Lord doe He what seemeth good in his own Eyes whatsoever 't is in ours With Paul we must study Content in all Conditions Phil. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Nathaniel c. the Gift of God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉
cull them out out of all the heaps of men For the work whereunto I have called them And having with Prayer and Fasting as such business should be done received enlarged Commissions with cheerfulness they commence their journey neither with distances or dangers any whit discouraged Verse 4. Acts 13.4 c. So they being sent forth by the Holy Ghost departed unto Seleucia from thence sailed unto Cyprus c. As your leisure may read the numerous stages of their successful travels or see the perils of them in a glass of Saint Pauls own making 2 Cor. 11.26 2 Cor. 11. Thus Tanquam jugati boves These two as it were Gods chief yoke of Oxen ploughed over much ground and so manured the Field of Christianity that the laborers was not so few as the Harvest of the Church was great Acts 13.48 49. Verse 48. The Gentiles glorified the Word of the Lord and it was published throughout all the Region These were not like Saint Judes Clouds without water but like two plenteous Bottles of Heaven showred their fruitful dews upon all places where they came with their streams making glad each City of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An excellent Spirit being in them as was said of Daniel St. Paul of eminent knowledge and compliant nature Omnia factus omnibus Becoming all to all that he might gain some i. e. Dispencing sometimes with things less material not serving the times but observing them to the advantages of Christianity while our Saint Barnaby at other side carrieth both ability and sweetness in his very name The Syriack derivation speaking him Filium consolationis the Son of Consolation Fit to binde up the broken souls of Gentile-Penitents and pour Christs blood into their gaping wounds the Hebrew Etymology naming him the Son of Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A man of knowledge fitted for Instruction Thus unanimously and profitably did these two pass over many Countreys and some years together and how willingly could I here pass over the difference that fell afterward between them Acts 15.37 Acts 15. as the best Gold must have its grains and lest they should have hence been puft up as we see daily what success can do This was one of those Messengers of Satan and Contention sure one of the worst of them This still is one of the Envious mans constant engines the like difference between Saint Jerome and Ruffinus and many other holy Fathers of the Primitive Church and now adays more of these fire balls are thrown then ever God grant they be but as soon quenched and do as little hurt as this did here between Saint Paul and Barnaby which though sharp was but short and casual Onely about Saint Barnaby's desire to take his Cozen Mark along with him whom St. Paul fearing would desert them again as from Pamphylia he chose Silas and departed This nothing hindering the sacred progress of the work nor any more heard of in the Scripture till both at last participated as of the Labors so of the Sufferings though not at the same time and place yet both for the same cause induring Martyrdom Alsted Chron. on c. 27. wherewith Saint Barnaby was crowned about the Nine and fortieth or fiftieth year of Christ his Master and our Common Saviour POEM 30. Thy name and nature sweetly do agree A Son of Consolation speaking thee And such indeed thou art to groaners under Pressures of sin but else a Son of Thunder Instructing Teachers with Physitians skill To act in order to their Patient still A Son of Lightning too sometimes in jar Flashing with Paul thy Fellow Traveller Yet where the fault determine dare not I But in the best lament infirmity The currant'st Gold hath lowance the best Grain Its Chaff and Sâ—alk yet fruitful so these twain Christs choicest yoke of Oxen which his field So plough'd that it a plenteous crop did yield And as Saint Paul a chosen vessel was So separated too was Barnabas Since therefore in the Christian Horizon Sin 's Night 's so shortned by thy Doctrine's Sun Lengthning Spiritual day we stile thee right For Grace and Glory Barnaby the bright The COLLECT The Epistle Acts 11. vers 22. to the end The Gospel John 15. vers 12. to vers 17. Lord Almighty which hast endured thy holy Apostle Barnabas with singular gifts of the Holy Ghost Let us not be destitute of thy manifold Gifts nor yet of Grace to use them alway to thine honor and glory through Jesus Christ our Lord. S. IOANNES The Plate here Vpon the Feast of St. John Baptist DISQUISITION 28. Sol approprians praemittit Radios THe glorious Charriot of the Sun approaching you know fore-sends a Lucifer to chase the shadows and glad benighted mortals with the news of day so here the brighter Sun of Righteousness the Father of Lights Christ Jesus being now about to rise on the sin-darkned world Praemittit suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here sendeth his illuminated Messenger before him viz. Saint John the Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shining Lamp indeed by Christs own testimony John 5.35 John 5. As that same King of Stars I say so this same Light of Lights lest sudden luster should offend weak eyes dawneth first inpreparative remisser beams Praeco Judicis Tuba Regis Angeius Dei Vox Clamantis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Chrysolog St. John Baptist is the stella matutina the morning Star of that day Spring which from on high hath visited us I that so high a Birth as a descent from Heaven might not want an Herauld that the Monarch of Kings might not travel without an Harbinger nor the Lord of Hosts without his Marshal nor so mighty a Conqueror without his Trumpeter nor the greatest of all Judges without his Cryer The voice of one crying in the Wilderness That no Prophesie might want accomplishment or any State its decent dignity In those days came John the Baptist c. Matth. 3. Matth. 3.1 2 c. So that Ambrose * Sermon 63. Preaching upon this day was not a little troubled where he should either begin or end the praises of Saint John the Baptist Inopem me copia fecit Abundance suffocates expression as over-much Corn choaks the Mill from grinding for whatsoever was eminent almost in all other is found in this one Saint as being an Angel in Malachi's phrase Mal. 3.1 Luke 1.76 John 1.6 Mark 17. Matth. 3.5 a Prophet in St. Lukes an Apostle in St. John an Evangelist in St. Marks a Preacher of Repentance in St. Matthews a Confessor in Ecclesiastical History constantly teaching the Truth and patiently suffering for the same I shall contract all into an Abridgment of his life and death being in his life a Miracle in his death a Martyr In the first glance on his Descent his Birth his Name his Office in his Death reflect upon the Motives Agents and Fortitude thereof In
either Pliny tels us Nat. Hist that the Eagle knowes her young ones by their eyes their perspicacy and unlesse they can outface the Sun that she rejects them as a Bastard brood but I must tell you God knowes his children by their hands their liberality and will own no withered Jeroboams God requires no costly sacrifice as of the Jews Pauper est Altare Dei the calves of our lips Oblations of our hearts and hands is all He looks for and therefore to do good and to distribute or communicate forget not Heb. 13.16 Heb. 6.10 for c. Hebr. 13.16 And God will not forget c. Sola misericordia comes defunctorum Mercy is the sole companion of the dead and God hath given men wealth non tanquam Dominis sed Dispensatoribus not as unto Treasurers Enthymius but as to Stewards Imitate then the wise one in the Gospel Luke 16. For to every one shortly shall bee said Redde rationem Give an account of thy Stewardship And believe it none shall make a more comfortable reckoning at the Day of Judgement then the charitable man if you will believe the Judge Himselfe Matth. 25.35 Matth. 25. who there takes notice onely of such Actions as Feeding Clothing Visiting Ministring and those He sets upon his own Account Mihi fecistis Ye have done it unto me and therefore Himselfe rewards it with a Venite Benedicti Come yee Blessed c. And who thus practise the Communion of Saints here need no whit doubt his Eternall fellowship with them hereafter POEM 40. PArticular Accounts you have had hither Now take the Totall of All Saints together And that 's Communion Union with the Head And all the Members mutually shed Both the Saints Militant and Those above All knit together with the Bond of Love So that strong Sympathies thence rise in All So far as suits Each State reciprocall Yet not as though we Prayers might addresse To our Related Saints in Blessednesse Or as their joyes had leisure to look down On our poor Accidents of Smile or Frown But that in Generall both joyntly Pray Stil for the Churches Consummation Day The Number of th' Elect might be suppli'd And All together shortly Glorifi'd Thus Earth's Hosannah onely not so long And Heavens Halleluiah's the same song Thus Love 's the Cement of the World the Chain Links Heaven to Earth and Earth to Heaven again Where Strife is Hel's begun but where This Love There 's Heaven i th' bud below full blown above No Article of Faith Cures more complaints Then This Communion of All Blessed Saints The COLLECT The Epistle Revel 7. v. 1. to 10. The Gospel Matth. 5. v. 1. to 13. Almighty God which hast knit together thy Elect in one communion and fellowship in the mysticall Body of thy Son Jesus Christ our Lord grant us grace so to follow thy holy Saints in all vertuous and godly living that we may come to those unspeakable joyes which thou hast prepared for them that unfainedly love thee through Jesus Christ c. Vpon The four Ember weeks at the four seasons of the year The ARGUMMNT OF all the solemn Fasts as Lent holds the first so these the second place times of Dovotion anciently observed at the four seasons of the year viz. the first being Wednesday Friday and Saturday after Saint Lucys Day Decemb. 13. the second being those dayes aforesaid after the first Sunday in Lent the third being the said days next following Pentecost Which are the Ember weeks the fourth the same days next after that called Holy Crosse Sept. 14. and they were then observed among other chiefly for these * Leo de Jejunio decim Mensis S. 4. Hierom in Zach. 8. And why then observed Reasons 1. That Christians might not come short of the Jews Devotion but improve the same opportunities to better ends that so consecrating the first Fruits of each season unto God the Remainder of the year might all be Holy 2. That such Devout abstinence might at once chastise the exorbitancies of the ending Quarter and caution That beginning 3. That the Devotions of them might both Apprecate the Almighties Blessing to the Fruits of the Earth then either sown sprung up Ripening or gathered and deprecate the dangers and distempers commonly most incident to those Seasons Lastly with ferventest devotion to Assist the Churches sacred Ordinations which were of old Solemnized the next Lords day following Each of These and which ought as by CHRIST and his Apostles so ever by their successours to bee performed with Prayer and Fasting Luke 6. ver 12. Acts 1. verse 24. and ch 13.3 POEM 42. WHo strictly Primitive Devotion seeks Must Rake out of Times Ashes Emberweeks And blow them too into an holy Flame Of Prayer and Fasting sinfull Lusts to tame Next to the soul Feast Lent these Fasts of old The Church did every Quarter solemn hold That Christians zealous might as Jews appear And Consecrate Each season of the year For if first Fruits grow ripe in Piety Of Things or Times the rest will holy be Then let our Janus zeal at once lament The Sins forepast the following prevent The First in Advent First sacred Abstinence makes Preparation To entertain the Author of Salvation Cleansing the Stable garnishing the Heart That he may There reside and never part Such vessels as are full can hold no more The Rich go empty while Christ Feasts the poor This true Mortification vices kils And 't is the the Hungry soul our Saviour fils The second in Lent And now conformity to Christ bids Fast And Pray for he did both and more did taste That bitter cup of Divine wrath for us Shall we do nothing when He suffred thus Fasting and Prayer was ever prescrib'd good Before a Medicine and such Christs blood Whom Satan tempting had so foyld a Pull That where he tempts one Fasting Thousands full The third after Pentecost Now doth Religious Abstinence attend That Sacred Spirit which did of late descend On the Apostles and them all inspire Requiting Holy zeal with heavenly fire Those then that Blessings from above expect Must not these Duties in their times neglect But if they look for the descending Dove Must wait with Prayer and Fasting Faith and Love The fourth Sept. 14. And now our Crops are Ripe we going to Reap Hath God no Harvest no part of our Heap That gave it all shall he fill every place And our Hearts only empty be of Grace No Prayer and Fasting now wil quench excesse Both sin and sicknesse of the time suppresse Let these Devotions then bring up the Reare And mak 't an holy and an happy year The Churches last and not the least good sense Was this being sacred Orders to dispense On the Lords day succeeding each of these Sought God by Prayer and Fasting to appease That so by joynt Devotion might be gain'd Choice Blessings on her work and those ordein'd That thence the outward ecchoing inward call
Glory to God Grace might Redound to all These are the Churches Rent which here do pay To our grand Landlord every Quarter day And that shall either here prolong our Lease Or House us where our Term shall never cease Vpon the Vigils or eves of Festivalls Mat. 24.42 Mar. 13.35 ARGUMENT 2. AS Lent is the Terra firma of Religious Abstinence and the Ember weeks as it were the four main Continents Thereof so are these Vigils and Eves of Festivals even as so many dispersed Ilands yet not without their native Treasures and because our sinfull memories are so bad that an Annuall Monitor of Lent or the Quarterly Remembrancer of Ember weeks is not a sufficient Bridle for our Loosnesse therefore our pious Mother did Recommend these monthly and weekly Admonitions to her Children Wednesdayes and Frydayes being Anciently taken in that so Abundance of caution might oppose Abundance of Temptation we indeed having need of Philips dayly Memento and each morning to be minded of our Frailty especially at Festivalls wherein the world hath and will ever deserve blame as Job was not ignorant that his Childrens Banquet though it intended Amity might need a sacrifice Job 1. and therefore these Fasts have been set as ushers unto Festivalls Job 1.5 to Caution and Prevent disorder in them and a very wholsome Method it is both as to soul and body Hierom. Episto ad Eustochium valdè absurdum est nimiâ saturitate velle Honorare Martyrem Quem scias Deo placuisse Jejuniis It were but a fond thing to think we honour the Memoriall of an Apostle Saint or Martyr with excesse whom we know to have pleased God with Prayer and Fasting and therefore these are added as frequent circumspections to oppose such intemperance and daily incursions that so often Payment might make our debts the lighter and such even Reckonings keep God and us long Friends even everlasting Friends in Heaven POEM 42. LEnt is the Mother-Fast grand-Daughters these Wait on Humiliation God to please That like the Body of an Army stands While these are but particular Train'd Bands That like the spacious and the brackish main These as Rils flowing Thence and home again That more like Faith high-flown strong Pinnioned While these as Charity Distributed Many in One Fast are contracted there While these dispersedly run through the year That Devout Abstinence not only might Season our Spring but all Times else aright That none Extravagate at any Feast Each is attended with an humble Guest And because both those few to Sin and Fear More Fasting Days of old too added were That so Austereness might Hunt out and seek That Fox our sin unkennell him each week Nay Sin and Danger 's grown so high in force That all need now become days of Remorse One more at least then let each seven impart As voluntary Sacrifice o' th' Heart To make our sorrows weight and fill our Measure Of Griefs in some proportion to Sins pleasure And who such unexpected Odours brings God most accepts as Free-will offerings Since other Fasts then as Sins Brine appear Be these our salt to sprinkle all the year Vpon the DOXOLOGIE to the Sacred TRINITIE Matt. 28.19 1 Tim. 1.17 1 John 5.7 Rev. 8.4,11 The ARGUMENT MY Book drawes to a close and I desire it may end as all things ought with the Glory of God Nor can I close my sacred Hymnes with a sweeter Rellish then that harmonious DOXOLOGIE wherewith the Church was ever wont to conclude her Psalms and sacred Anthems and wherein she did but joyn with Angels in her Gloria Patri c. Ascribing Glory to the Father Son and Holy Ghost as c. indeed so it was in the Beginning Epist 7.8 Nor for the Matter onely but for the Form also being an Hymn more then Ancient saith Saint Basil As wee have Received even so we baptize and as we baptize so we beleeve and as we beleeve even so we give Glory and all this we use in the Name of the Father Son and Holy Ghost Confessing at once Gods Excellencies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Persons offices and Distinctions and the very Integrity of the Christian Faith it being a token of a true and sound understanding for matter of Doctrine about the Trinity when in Ministring Baptism and making Confession of our Faith and giving of Glory there is a conjunction of all Three and no one severed from the other two in confutation of the Arians and their later Spawn enacted in that famous Councel of * Magd. Cent. 4. F. 617. Nice consisting of 318 Bishops under CONSTANTINE the Great Anno Christi 320. 'T is as 't were the Abridgment of the Creed the Epitome of the Gospel the businesse of both Worlds and the usual Posture of Defence becomes it and therefore as it hath been reverently used from the Beginning may it be so to the End as 't is here Glory be to the Father and to the Sonne and to the Holy Ghost as it was in the Beginning is Now and ever shall be World without End Amen POEM 43. THese Riv'lets after a Maeander's stray Have at length found their Fountain and repay Their grateful Streams here to the Deity That fed their Pipes with Baptiz'd Poetry Oh may the Channel where these waters flow Be cleans'd by them They thence not soyled go 1 That Man at first had an Immortall Frame Till he by Sin self-murderer became That then a Mercifull Invention Repair'd his Progeny by th' onely Son Of the Omnipotent who Him thus sent To change Grace Life for Sin and Punishment The Glory of all this is onely Thine Aeternall FATHER of the sacred TRINE 2 And next for all those high designes of Grace Perform'd by our deer Lord for humane Race Combats or Conquests o're Earth Heaven and Hell Whose Life and Death did Miracles excell Whose sugered Benefits to all extend Unlesse their own fault and both lives befriend The Glory of all this returns to Thee Coequall SON of the bless'd Trinity 3 Then for the Noble Army the Red List In this small Book of Martyrs following Christ Whose Cause and Courage was so strongly knit Nor Toyle nor Torture e're could sever it One making their Life far and neer Christ Preach While th' other by Death made them the same Teach Hastning unto their Graves as cheerfully As Bees unto their honyed hives do fly And in the midst even of their flames to sing With conquering Patience their Foes torturing The Glory of all This is justly paid To Thee bless'd SPIRIT for thy sacred Aid Each Parcel's honour to Each Person be And the whole Glory to the TRINITIE A te Principium Tibi desinet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS APPENDIX SACRA OR Serious Attendants ON THE Sacred Solemnities Alia per Eundem E. S. B. D. Mart. Epig. l. 1. Quem Recitas mcus est ô Fidentine Libellus Sed malè dum recitas incipit esse tuns The Book thou