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
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
manifestation of manifestations The first Casaub exe◠cit 2. N. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being that of the blessed Trinity all the Three Persons as witnesses sensibly appearing on it Mat. 3.16 the Father in the voice the Son in the Flesh and the Holy Ghost in the Dove manifesting Christs glory at his Baptism The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Boys in Fest For that on the same day twelve month after his Baptisme which Baptisme was on the same day 29 yeers after his Birth his Glory appeared at the marriage in Cana by turning water into wine Joh. 2.11 Joh. 2.3 and the most pertinent is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This appearing of the Star to the wise men Three main Considerables and their holy Pilgrimage to Christ Matth. 2.10 wherein are most remarkable the Travellers their journey and their business In the first their Condition and Country In the second their guide and Diligence In the third their Bounty and Devotion I must rather touch then handle each of them First their condition speaketh them at once Wise and great men the Name then of Magus in that Age when Philosophers did reigne being in greater account then that of Magnus saith Ludolph and others De vita Christi p. 1. c. 11. Magi hints their wisdom and speaks them such among their own as the Philosophers among the Greeks Scribes among the Iewes Chaldeans among the Assyrians c. e Meliore Luto of the wisest of their country that they were great ones not to mind the Friers only Maldonat in locum or lesuites who somewhat modester say they were Reguli not Princes but petite Lords of some small places like those Kings of Sodom Gen. 14. c. and so sufficient initiatorily to make good that of the Psalmist Kings shall bring gifts Psal 62.29.72.10 but for their names coyned in Hebrew Greek and Latine as also for their particular Age and several Translations and changing of their scaene Constant ex picturà sed non ex scriptura Austin meditat in Festo 't is sooner painted on a wall then proved by the word and therefore I pass them as too uncertain and ridiculous wondring that men should be so easily fooled with an abused story of the wise Men. Their country in general was Eastern and so Heathens the first fruits of the Gentiles Ab oriente ad orientem saith Chrysologus sweetly from the East S. 156. they came to Him that was the East whose name is the East Zech. 6. Rev. 2. Zech. 6.12 Rev. 2.8 and hence the Ancient Christians used their posture toward the East in prayer buriall c. as the Moores toward the South and Others toward the West Vnde dies nascitur inde fidei initium Thus whence the light ariseth the day-spring of grace appeared For the second their Journey it had an heavenly Conduct a Star so the Scripture cals it what need we strain to think it an * Enthus Theoph in locum Angel with some the †Author de admirab Scripturae Holy Ghost with others I am content to think it with ‖ Orat de nativit in loc cit Nyssen and Aquinas a new one created for this purpose and differing in place in the Air in motion not circular but like Israels pillar of fire and in brightness shining both night and day as the wise Poet sweetly chants the wonder of it Quicunque Christum quaeritis Prudentius in Hymn Epiph. Oculos in altum tollite Illic licebit visere Signum perennis gloriae Haec Stella quae Solis Rotam Vincit Decore ac Lumine Venisse Terris nunciat Cum carne terrestri Deum You that of Christ true Seekers are Look up and view this new-born Star In which you may discern a Signe Of everlasting glory shine This Lustre hath no Parallel But doth the Sun it self excel Lightning the sin-benighted earth With Gods approach in humane Birth Yet were they led more by an Inward then an Outward light not as Albertus thought only by their skill in Astrologie but as Leo Veritas illuminat Magos infidelitas obcaecat Magistros Truth illuminateth the Wise men while infidelity blinded the foolish Jews S. 3. in Festo whose great Doctors were like the Highway-statues directing others while themselves stand still a Star is their conduct as holding best proportion to its object Lux mundi Christ the light of the world and the bright morning-star to the Prophecies Num. 27. the Star of Jacob Num. 27.14 and to themselves as being Astrologers and Stars the capitals of the book of Nature and this in particular magnifica lingua coeli S. 3. in Festo as S. Augustine calls it the eloquent tongue of heaven and I may adde Psal 19.1 Quae enarrat gloriam Dei that declares the glory of God his light unto the Gentiles Nor was their Guide more eminent then their Diligence imitable for no sooner it appeared but they followed and attended it not sticking at the season though Winter or the distance though some hundreds of miles or the difficulties and dangers of it as thorow craggy theevish desarts Faith takes no notice of discouragements but persevereth as they did till it come to Christ Where lastly mark their Business Matth. 2.3 and bate worldly Anxieties Venimus adorare We are come to worship him practical Devotion and that devotion exemplarily evidenced in three things first in prostration of the body They fell down before him Matth. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of most emphatical humiliation Se more canum prosternere even fawning and creeping like Spaniels to their master Pardon the Metaphor for thence 't is taken How immodest then are those that grudge him Hat or Knee Secondly in adoration of the soul believing confessing worshipping him vers 3. How these first fruits condemn the later V. 3. And thirdly both those hightned and confirmed by an oblation of their presents vers 11. Faith justifieth the soul but Works justifie our Faith as though their piety and bounty had been emulous of His they worshipped who indeed giveth every good and perfect gift corporal spiritual James 1.17 temporal all which they return and eccho in some measure by their former actions the last whereof were not onely enriching treasures but significant emblemes on Christ's part Gold as to a King Frankincense as to an High-priest and Myrrhe as to embalm Mortality as the Christian Poet sings Hic pretiosa Magi sub Virginis ubere Christo Prudent Enchirid Dona ferunt Puero Myrrhaeque Thuris Auri Miratur Genetrix tot casti ventris honores Seque Deum genuisse Hominem Regémque supremum The Wise-men here choice treasures do dispense To Christ and Mary Myrrhe Gold Frankincense While she 's astonish'd at this glorious thing A Maid at once to bear God Man and King On man's part the Gold of Faith the Incense
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
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
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
parum All the four Elements are scarce able to content our wanton Prodigals who if they come not here unto their Husks without many penitent drops may want the cooling drop hereafter But least I loose intended Brevity in this Wilderness of matter I hasten to the sad Catastrophe of the Baptists Death wherein I am inforced so far to imitate Herod as to make but short work with him the Motives that first betrayed him unto Malice was his Integrity and reproving Incest as it was with Christ Yee hate me because I tell you the truth His death whence contrived This was the old quarrel Mark 6.16 Else Herod reverenced him and in many things heard him gladly Matth. 11.28 But Saint John being as couragious toward Herod as his Type Eliah was to Ahab is first imprisoned and afterwards destroyed Herodes Antipas having put off Areta the Arabian Princess his own lawful Wife and in spight of all Law and Honesty married his double Neice viz. Herodias the Relict of his Brother Philip and Daughter of his Brother Aristobulus Saint John serving a Writ of Non Licet out of Levit. 18. Levit. 18.16 It is not lawful for thee to have thy Brothers wife is designed for Execution from which the Master whom he served could many ways have delivered him but that in Death as well as Life He was to be Christs Fore-runner And as there was a Necessity of his being such in Life besides that of Type and Prophesies by Malachi and Isaiah Mal. 31. Isai 40.3 almost three hundred years before considering the calumnious Jews John 8.13 to bear witness of Christ and of his Doctrine which elss had been abominated by them as frequently he doth Matth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Fathers call him a true Friend of the Bridegroom preparing of his Spouse So also was there a necessity that this Star now should disappear when as the Sun was risen That he should now quit the worlds Theater by Death his Master entring and be no longer taken for the Messiah as he was by some but make good his own Prophesie I must decrease but he must increase and that both spiritually and corporally of both Saint John must be Capite minutus i. e. Shorter by the Head Before Christ In cruce extentus Stretched and wracked on the Cross And to effect this God permits wicked Agents Herodias and her Daughter to prevail with Herod as all such while they think they act but their own wills yet perform Gods So that all on a sudden Saint Johns Head must be a Dish at Herods Banquet on his Birth-day being danced off his Shoulders Anno Christi 30. In vovendo stultus impius in soluendo as said of Jephta Herod seems tender of a rash Oath yet thinks to wash away Incest and Adultery with Blood Herods Birth-day much like Pharaohs the onely two in Scripture celebrated and both bloody Banquets Pharaoh then hung his Baker Genesis Chapter 40. Verse 22. And Herod here beheads his Preacher as Prudentius sweetly Praemia saltatrix poscit funebria virgo Prud. Enchinid Johannis caput abscissum quod lance reportet Incestae ad gremium Matris fert Regia donum Psaltria respersis manubus de sanguine justo The Dancing Girl doth of fond Herod crave The Baptist's Head as a Reward to have Which t' her incestuous Dam she doth present With Hands deep Dy'd in Blood o' th' Innocent Such Tyrants stick not to reward the dance of an Antique with the Head of a Prophet Josephus Antiq L. 18. c. 8. de Bel. Juda. l. 9. c. 7. But Sequitur ultor à tergo Deus Their Vengeance slumbereth not for Josephus tell us That the same Herod Antipas was soon after overthrown in Battel by the Arabian and that well attributed by the Jews to the same cause i.e. His murdering of Saint John the Baptist and at last fined and banished he and his incestuous Herodias both Euseb l. 2. c. 4. by Caius the Roman Emperor And Tradition tells us also of that Virago how a while after dancing on the Ice a Mettal as nimble and brittle as her self she suddenly fell in and was her self beheaded by the breach thereof Nec Lex est justior ulla So just is God and so recoyling is the sin of Blood That oftentimes we see the Bullets of Judgement are cast in the very Mould of Sin POEM 31. Sweet Phosphorus of Christ whose Beams fore-run The healing Rise of that same Glorious Sun Thou art that fair and humble Lucifer That usherest the true bright Morning Star Thou art the Royal Harbinger that Sings The glad approach of that same King of Kings Thou art in Isai's phrase the Trumpetter Of that same Vniversal Conqueror The Cryer in the Wilderness whose Voice And Life commends Austerity to choice The strict Eliah's Antitype whose Skins And Locusts damn the Epidemick sins Of Garb and Diet both the Antick Dress And the Luxurious Epicure's excess By thine own Steps leading us as by Stairs The nearest way to Bliss Fasting and Prayers Together with our Penitence for that Best Jordan is to be Baptized at May he that wash'd thy Waters and Pray'r hears Make us all Anabaptists in such tears And then how ever powerful Envy seise Us Prisoners for Tell-troths or to please Some dancing Dalilah so Justice strain As to take off a Baptist's Head again Yet rest secure in Christ he is our Head Shall speak us better life our Murderers dead The COLLECT The Epistle Isaiah 40. v. 3. unto vers 12. The Gospel Luk. 1. ver 57. to the end Almighty God by whose providence thy Servant John Baptist was wonderfully born and sent to prepare the way of thy Son our Saviour by Preaching of Penance Make us so to follow his Doctrine and holy Life that we may truly repent according to his Preaching and after his example constantly speak the truth boldly rebuke vice and patiently suffer for the Truths sake through Jesus Christ c. S. PETRVS The Plate here Vpon the Feast of St. PETER DISQUISITION 29. SAint Peter was one of the Eldest and principal Apostles and for Order perhaps I might inoffensively call him the Primate of them who after some experience of humane Frailty becometh in a sense A Rock of Christianity both as it were Contemperating the gladness and sadness of each other That in himself he neither might be puft up or discouraged nor by others either disparaged or over boasted of He was in a divided sense both a Reed and a Rock as I shall reflect a little on him under both those notions to acquaint you with some of the chief actions and passions of him He was one of the first that came to the Discipleship Matth. 4. Christ there inviting four of them together Matth. 4.18 Peter and Andrew James and John like whom in some measure all Ministers should be that is Either Fishing or mending their Nets Luther observes out of Saint Hierom