specialiter tamen filio yet is it notwithstanding principally attributed to the Son the work of our Redemption Matth. 1.25 because as his Word witnesseth t was his person that became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God with us Mat. 1.23 in whom we have redemption through his bloud according to the Riches of his Grace I that onely was the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the leading and impulsive cause of all Christs woes and sufferings the sole Quare why this good Shepheard left the 99. in the Wildernesse i. the fallen Angels in their sin and punishment and died to ransom this one lost sheep mankind Well therefore may the vulgar Latin read that John 15.13 Nimia Charitas Greater love hath no man so great too great a love too great on both sides The Quare on our part being the expiating of sin Rom. 4.24 Rom. 4. and conferring of Grace 1 Cor. 1. Being hereby made unto us Wisdome 1 Cor. 1.30 and Righteousnesse Sanctification and Redemption The Riches of his Grace paid our Talents and much more will our Pence we doing our Duty in mean time and giving but all diligence 2 Pet. 1.10 2 Pet. 1. satisfied both our Eternall and our Temporall Debts to God cancelled Satans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that black Scrowle against us and is to us as the Angel to St. Peter bound in Prison as the indulgent Father to the returning Prodigall and the very good Samaritan unto the wounded Traveller For by his stripes we are healed Isai 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 53.5 1 Tim. 2.6 His we are by Ransome his by Purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his by Conquest John 16.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be of good cheer John 16.33 I have overcome the world Thus Christs sufferings were proportioned to his Person suffered in to the sins suffered for to the Good will he suffered with and for the End he suffered to all Universals and Superlatives all inexpressibles our businesse is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conformed in some measure Phil. 3. to his Life and Death that being partakers of his sufferings we may be also of the consolation and that 's done two wayes chiefly St. Gregory Cum per abstinentiam affligitur corpus per compassionem animus We will mend it somewhat in the rendring When we beat down the body with Abstinence and Devotion and the Mind with Penitence and Compassion Sit thee down then my Soul this day and make it thy Good Friday by application that was so bad to Christ by bloudy passion Cheer up to think with how many Priviledges this day was honored viz. Sin cancelled Death subdued Hell spoyled Heaven opened Scriptures verified Man redeemed and all this by thy Saviour crucified This Meditation would allay all out Extravagancies and moderate the excesses of our former pleasures 'T would sweeten all our bitter draughts and fit us in some measure to pledge Christ in this bitter Cup if he should please to call us to that Honour as we have comfortably seen in Others This would fortifie us against the worst could happen Then let not Ignorance for shame be more busie with superstitious Figures of the Cross then true Devotion with this frequent Meditation and the more lively representations of it in the Word and Sacraments For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Motto of every true Christian as well as Constantine Under this Banner shalt thou overcome From the QUIS the person of this glorious subject we may gather First Obedience and Compassion among many other Fruits on the Tree of the Cross Obedience to God Heb. 10.9 Psa 40. to his legitimate Vicegerents Rom. 13. And never was there such compassion Indeed 't is storied of Trajan that was stiled the Good that he tore off his own Robes all to pieces to bind up the wounds of his Loyall Souldiers and 't was a noble pitty But our great Captain here though Monarch of the World throws off his Robes of Glory and imparts them Suffereth not his Garments onely but his skin his Flesh his very Heart to be all ren and torn that through his Death we might have life though so great love hath no man yet each may gain somewhat from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This boundlesse love of Christ with all its Distances may teach men how to stand affectioned to each other Men I say 'twixt whom unlesse in some few Transitories there is no difference as after a few years whoso looks into their Graves will find but little difference between their bones John 15.35 Love is the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ear-mark of Christs Sheep John 15. And therefore the Apostle presseth it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.8 Above all things have fervent love c. 1 Pet. 4. and he gives a good Reason For love covereth a multitude of sins in utroque foro by preventing by excusing by forgiving From the QUID what our Saviour suffered we must learn Mortification and Submission Phil. 3. Crucifying the Old Man with his corrupt Affections Phil 3.10 There is a story of St. Francis that by austere meditation of the Passion he had Christs five main wounds imprinted on him and so plain that many since scarce know the one from the other and that Ignatius by the like mortification had the Holy Name of Jesus written visibly in his Heart However these may stand in credit I am sure the Apostle cannot faile who maketh Fellowship of his sufferings the best assimulation unto Christ Phil. 3. Nay Rev. 2.17 even incorporates us into his Body and writes that new Name on us Rev. 2. And for Submission remember the demeanour of this Sheep before the Shearers and let not each Triviall injury incense thee into such an usuall Fury Look on Him here who lost all but Patience and be not so crucified with a few worldly losses What ever is thy Distresse it cometh far short of His Let some of His Patience bear thee company and He that gave Himself will not deny thee succour mean time accept of his own Legacy Luke 19. without which no man is Compos animae Luke 19.21 possessor of his own Soul and we should look to that especially living in an Age wherin none knoweth how long he may possesse any thing else And now the last Circumstance the QUARE Why all this Hints us to Gratitude Emendation Comfort Magnes Amoris Amor Love is the Loadstone of Love St. Bernard Quanto pro me vilior tanto mihi charior Let not Christ ask again Where are the Nine Nor forgetfull Israel be the Type of us Disobedient at the Sea even the Red Sea Psal 106. Let us not pledge Josephs Butler in his Cup of Oblivion but David rather in his Cup of Salvation praising the Lord for his Goodnesse and declaring the wonders that he doth for the children of men
est hoc nomen non Hebraeum This a Syrian and no Hebrew name hinting him to have been some great mans son of that name and Country usual in Scripture to denominate men sons of their Fathers without other addition Neither is that Objection enough against it 1 Cor. 1.16 for it says not that many Noble but that many Noble are not called and one in Twelve is not many And this seems to me the more probable as wiping off that scandal of Julian the Apostata That mean Fishermen and such were easily seduced and therefore Christ did receive persons eminent in Learning Saul was so and of Authority in the State Nicodemus was so of Wealth and Ability Zacheus was so and so was Joseph of Arimathea and then why not so this Bartholomeus From whose deep silence in the Scripture even in the midst of all the Apostles contentions misprisions or other infirmities for which most of them were at sometime or other reprehended by their gracious Master I cannot but commend his prudence meekness unity modesty and taciturnity that let fall nothing to the breach of either and recommend them to your imitation For as silent and reserved as he appears in Scripture yet Ecclesiastick story rendreth him loud and eloquent in the advancing of his Masters Gospel First unto the Lycaonians and afterwards to the remoter Indians and lastly to the barbarous Armenians whereby their King Astyages for converting his Brother Palemon that after became Bishop of the place he was put to death or rather many deaths in one One so complicated as passed all parallel but the Barbarity of that place and Tyrant being first stoned and afterward excoriated Flayed alive Giving his kin and all that he had Job 1. not as Job saith for his life but for the Faith and Truth of Christ his Master nor is there yet an end of him For some write that they let him hang on the Cross till the day following still preaching Christ till they beheaded him and then indeed that was mercy An. Dom. 51. And hence it is called Duplex Festum A double Feastival some keeping the Five and twentieth of August to his memory others with us the Four and twentieth POEM 34. Fair Elims Wells and Palms did prerecord Th'Apostles and Disciples of our Lord Number and Nature both did signifie Their Doctrines pleasant Fruit and Victory Let us too pitch our Tents here rather dwell That each may have his Palm and Sacred Well May these Palms flourish to the day of Doom i th' hearts of men and all their sins o'ercome Scriptures are justly call'd Salvations Wells In draught whereof Saint Bartholomew excels His Name well suiting sure th' Original Hence doth him Son of Water-drawer call What Springs to Fields to Souls is Bartholomew Who to cool heats of sin brings a cold Dew Some think this was Nathaniel then his stile Runs high a man in whom was found no guile Some think him Princely born and that his Name the Son of Ptolomy imports the same Whose ere he was he for his Master gave His skin Christs truth not his own life to save Being such a fruitful Saint then 't is but Reason His Feast be kept in such a fruitful Season The COLLECT The Gospel Luk. 22. v. 16. unto v. 25. The Epistle Acts 3. ver 12 unto vers 17. O almighty and everlasting God which hast given grace to thine Apostle Bartholomew truly to beleeve and preach thy Word Grant we beseech thee unto thy Church both to love that he beleeved and to preach that he taught through Christ our Lord Amen S. MATHEVS For God to become man a Virgin soule for to conceaue bring forth yet not foule are Miracles yet these good Mathew brings as tidings fittest for an Anaclls wings Are to be sould by 〈…〉 The Plate here Vpon the Festivall of S. MATTHEVV DISQUISITION 32. OBserving Ecclesiastick order the first is here become one of the last scil Saint Matthew the first Pen-man of all the New Testament one of the last among these glorious worthies but so among the last as some choise Dish is at a Feastivall so of the last as none of the least remarkable conversions Mat. 9.9 and though under his own hand yet that of the Holy Spirits Guiding cannot be suspected of immodesty and as Jesus passed by from thence he saw a man sitting at the Receipt of custome named Matthew and said unto him Follow me and he Arose and followed him Wherein you have Christs Invitation and Saint Matthews resignation Our Saviours voice and his Saints Eccho Psal 27.8 somewhat like Davids Psalm 27. Seek yee my Face Thy Face Lord will I seek First the Invitation Mat. 9.9 as Jesus passed He saw c. where are the circumstances and substance of the call circumstances first of Person Jesus and Matthew Matthew a rich man a covetous rich man a covetous rich man in a corrupt office stiling himself the Publican in an Emphatical acknowledgment while the other Evangelists call him Levi and so needing a Jesus Mar. 2.14 Luke 5.27 c. 9.56 Salutare Nomen the saving name of Him who to that end came into the world Luke 9. and here passing forth from curing the Palsied mans body he healed Matthews soul it was his businesse thus to be doing Good even his meat and drink to do the will of his Father who would not the death of a sinner c. his Goodnesse still more amplified from the place and time for that he called Matthew sitting at the Receipt of custome Other Disciples Christ called as they were doing good Mat. 4.18 as Peter and Andrew from Fishing James and John mending their Nets c. But O the Miracle of Mercy he called Matthew when doing hurt and injury executing his hatefull office Sitting at the Receipt of custome and sitting the worst posture of evill the worst of all those three degrees of sinne Psal 1.1 observed out of Psalm 1.1 Now Matthew was a Graduated Publican seated in the chair of the scornful Genebrard in Psa 1. which is worse then either walking in the Counsell of the ungodly or standing in the way of sinners insomuch that Publicans and most hated persons were grown convertibles the Jewes paying no Custome before their Captivity that being indeed alwayes the leader of oppressions so that Publicans we find sometimes joyned with Heathens Mat. 18. sometimes with Harlots Mat. 18.17 c. 21.31 Luk. 15.1 chap. 21. but alwayes with sinners But now to the substance of the Call He saw and said c. he saw not only with Corporall eyes as hee saw many so but with eyes of compassion with eyes of Dilection Vbi Oculus ibi Amor. Here Christ's eye and Affection went together he saw him as a Pearl on a Dunghil as a chosen vessell for a better office He saw him with such eyes as looked on Israel in Egypt Exod. c. Exod. 3. as looked on Saint Peter weeping or on
his dayly Sacrifice Who must haue skill in Divine Surgery For Lions heart soft hand and Eagle's eye Both so searcht out and lance the putrid wound Whilest the bruis'd Spirit must be gently bound But what need I tell you what God requires Who read of Nadab and Abihu's fires Yet let me cheere your paines your Converts may Once shine as Heaven but you as Starres for aye Vpon the great Eclipse of the Sun Mar. 29. 1652. Math. 16.3 Acts 1.7 THough the Grand First Cause need no Instruments Yet Second He adopts to work Events By which though rare productions here are done Yet none for vig'rous Influence like the Sun Whose active vertue and strong operation Is even halfe Parent of our Generation His Trinity of Motion Light and Heat Effecting wonders too Changes so great That most things receive Detriment or Blisse According to his Approach or Recesse Sure then th' Eclipsing of his Fountain-beam Must be of sad Concernment to the streams And that as the degrees of restrain'd Light Most Dismall when most near a Totall Night Yet ther 's more in 't then our Star-gazers tell Christ is the Sun in Davids Paralell Ps 19. For all those friendly Qualities before And some sublimer Influences more Our very Light and Life that to both parts To Soul and Bodie Being Well-being imparts His distances set our passions degrees Our Sorrow Joy Feare Hope as he good sees Causing those different Seasons in our Soul With whom 't is Spring when he doth Sin controule And first plant Grace but when he draweth nigh With warmer beams 't is then her Summer high Rip'ning thereby those Plants of Grace so fast That brings a fruitfull Autumn too at last But when Sins angry Tropick Him recals A Frozen Winter then our Soule befals Our Consolations strait go Retrograde Then Sin and Judgment driving all the Trade So that we here Rejoyce all or do mourne According to his Absence or Returne If his Remotenesse then so fatall be How Direfull his Eelipse poor Soule to Thee When thy black Sins 'twixt Him and thee disclos'd With Satans aggravations interpos'd This is the terrible Eclipse I This That horrid houre and power of Darknesse is The t'other Nature or meane Arts can teach And scarse can voluntary Agents reach But This concernes no other and therein The prime parts chiefly Souls Eclips'd by Sin Wherein benighted though somtimes we mourne Yet let thy beams of Comfort too return And then though We more Frozen then the Pole Warm'd with thy Count'nance-Light shall soon be whole Away then with your Superstatious Fears Of that Eclipse which Naturall appears Nor startled be with the Bugbear-Praesage Of the praetending Wisards of the Age Whom if Men would observe as well i' th Misse As in their Hitts would their Delusions hisse Were not our Sins more likely Prophesies We might their Ridling Oracles despise But with an holy Terror guard your lives ' Gainst This which Souls of Divine light deprives Which if it happen totall ne'r returnes To light againe but still in darkness burnes Take Antidotes spirituall Sins lament And thereby true-ill-consequents prevent Nay then the beams of grace shall ne'r decline Till this bright Sun in glory on Thee shine Vpon the three Theologicall graces Faith Hope and Charity 1 Cor. 13. ult 1 Pet. 4.8 ALl Graces are presented in this Trine That make a Soule here and hereafter shine grace 1 Faith is the Magna Charta of our soules That our chiefe Evidence for Heaven inroules grace 2 Hope is the Anchor of each floating mind That in most stormy times doth safety find grace 3 And Charity 's the good Samaritan Befriending both parts of poore wounded Man grace 1 Faith is an Eaglet through the Sphears can pry And there the Son of righteousness descry grace 2 Hope like the dying man clincheth her Fist Upon the Promises fast holding Christ grace 3 While Charity more like the hand that lives In goodness trades amply receives and gives grace 1 Faith like the Stomack entertaines the food The Diet spirituall Christs flesh and bloud grace 2 While Hope the Faculty digestive acts And wholesome nourishment from thence extracts grace 3 But Charitie 's sublimer Chymick Arts Nutrition distributes to all the parts Though all co-operate in our Salvation Yet differ they in object and duration grace 1 Faith Promises and Threats both comprehends Knits past and Futures Origins and ends grace 2 Hope only at some Future good directs Her Ayme and that with patience too expects grace 3 Both those look up Love so and round about They first set forth but This holds longest out grace 1 Faith indeed like the Element of fire An Heaven-borne grace doth thither still aspire But once there Centred doth for ever rest Driving meane time but private Interest grace 2 Hope like the water hath its ebbs and flows Muddy or cleare as Sun'd or Clouded shows Whose fluid Optatives may more extend Yet This too 's some what of a Selfish end grace 3 But Charity 's diffusive free as Aire Whose upper Regions unto Heaven repaire Her lower embrace Earth a Grace o' th' way And of the Country both shall ne'r decay These to the Soule kind Presents needs would give And first Faith tenders her a Perspective Hope some flowre-buds and Fruit-blossoms doth bring But Charity 't is gives Perfection's Ring Vpon a Clock an Houre-glasse and a Watch. Iob. 8.9 Psa 102.11 Mat. 24.44 Luk. 12.39 TReble Monitions me thinks here we have Our life our Soule and Body too to save By guiding warning arming us for Grave Time is the measure of our life and see All these the measurers of that time be To God to man to thy selfe fit all three The Clock speakes loud how fast our time doth spend The Glasse our Frailty whispers as a friend The Watch saith vigilance yet both will mend Lament we by the Clock then mispent houres Ejecting Sins as sands through the Glass showr's And for the Future watch ' gainst who devours The order'd Clock bids Heart Tongue Hand agree The Glasse transparent hints fidelity The Watch shews low-pitch'd Soules wound up must be What oyle to Clocks such unto Hearts is Grace Sins are to Soules what stones are unto Glasse Watches and hearts long must not cleansing passe If bodies thinke Times be too swift a Rice Be Soules as Centerish and mend their Pace Till both haste home with equall speed and Grace When griefe or sicknesse clip the wings of Time Which slowly Creep's with Bodies that decline Let Soules the more in Contemplation climbe That when Times Path may be no longer Trod Bodies may rest in their own first abode And Soules returne unto their Fountaine God These are a Good man's use of all the Three Not Ensignes of Pride Cares or Vanity But Monitors of Sin Death Piety Vpon a passing Bell. Math 24.31 1 Cor. 15.52 HArk hark what noise is this a Passing Bell That doth our own Fate in an others
Apud Anglos CUr duo stant Libri Clausi Anglis Regia in Aul◠Lumina Caeca duo Polubra sicca Duo Num sensum Cultumque dei tenet Anglia Clausum Lumine caesa suo sorde sepulta sua Responsio Authoris PEctore Qui retinet Claudat merit ò ille Libellos Et Christus Pietas ut sit operta monet Scotia dat Tenebras duplices Perfida sordes Hinc Anglis praestant Pollubra Lustra Libri Scotia Testatur Flagrans non lumina caeca Anglis nec penitùs Pollubra sicca nuper A Christian paraphrase upon those Verses Like Hermit poore c. LIke Christian well resolv'd in place obscure I meane to spend the Remnant of my Dayes In unfrequented Paths of Folk Impure To meditate on my Redeemers praise And at thy Gates ô Death I le Linger still To let out Life when God and Nature will A mourning Weed my Body shall attire My Staffe the Crosse of Christ whereon I le stay Of true Repentance Linkt with Chast desire The Couch is made whereon my Limbs I 'le lay And at thy Gates ô Death I 'le Linger still To let out Life when God and Nature will My Food shall be of Christian Manna made My Drink the Streames flow'd from my Saviours Side And for my Light through Earths erroneous Shade The Beames of Grace shall be my safest Guide And at thy Gates ô Death I 'le Linger still To let out Life when God and Nature will Teares and Flowers strew'd upon the Hearse of Mrs S. S. Dying Sept. 15. 1641. SInce it is Solomon that saies A virtuous woman shall have praise Do modest paper tell the Truth Of my deare Sarah's Aged Youth And when thy Inkie-moysture dries I will supply it from mine eyes So though of her we are bereft Her faire example may be left To th' Imitation of the best Wonder and Envy of the rest God the Beginning was and End Whence did her Acts flow whither tend The Scripture was her Booke of Books Nor only object of her Looks But the true Glass by which she drest Continually her Head and Breast Each day she hallow'd but that same Which to our Lord owes time and Name With knowing zeale and strictest care Observ'd and kept she every where Church-publike-exercises led Which Home-Devotions Ecchoed Strong Prayer was the Lock and Key To every Harmeless night and day Those Arrows wing'd and Headed flew With Sighs and Tears of Heavenly dew I although not for Sins nor years She was a Magdalen for Teares Remembring the great Bridegrooms cry I 'm wounded with thy melting eye An eye that cared not to looke In any unless Sacred Booke Wherin if she found Christ's name there Fix'd her delights and pleasures were Nor only Student Agent she And Practiser of Piety Devotions Handmaid did awaite Each Day 's approaching and retreate Thinking of all the time God lent That best was in his service spent That Calling Here Christ and she chose Which prophane worldlings most oppose And as she Mary hence appeares So Martha too for house-Affaires Who like th' Aegyptian Emblem right To we are her own house did delight Oh had she had that Snailes slow pace In parting from mine Armes Embrace No Planet she that lov'd to stray To see or to be seene so gay But kept Jobs Covenant with her eyes And turn'd them from such Vanities A well Tun'd Cymball was her Tongue And not a Loud one loosely rung Her Mind still gratefully content Envying none for what God lent Her Hand was open Evermore To Good but chiefly to such Poore Sweet unto all pure at the Heart Without the Zeale pretending Art Covering the Good Graine she did sow That so it might the better grow She was a Rose for Sent and Hiew No Garish Tulip but for view Neat without Niceness was her dress None of those Isai'h doth express No Phancy-follower was she But of th' Apostles D cency She was that Merchants ship well fraught Not that which Apes and Peacocks brought Her Needle did succeed her Booke And both by course the whole day tooke What rare doth Nature propagate That her Art could not Imitate Old subtle Time could ne'r steale by Her Active Hand or studious Eye But one Adorn'd her outward store While t'other Deck'd her Mind much more And all this ready to impart With Humble not Imperious Art Nay even her Recreations were For Body's so as Soul's welfare Not to be Infinite the rest You find in Solomon exprest What there he speakes Prov. 31.10 c. is here as true Of this as that Good-House wifes due Thus like the Sun in her own Sphaere Her House she mov'd and only there Through all whose parts she did dispence Her Motion Light or Influence And such a Sun at Noone to set Must needs a long sad Night beget To him indeed whose rest and light Was in his Faithfull Sarah's sight Faithfull as ever Abra'm's Dame For Grace and Love worthy Her Name She made a Competency wealth And oft Nurs'd Sickness into Health By joyning to her Skill and Cares The Cordiall of Prayer and Teares Oh could mine have as much prevail'd When her o're hasty Death assail'd So one as shade and Body They Did even together move or stay One will and nill one Joy and Feare One Comfort unto both one care While others Plough with Oxe and Ass Th' Apostles Yoake here equall was One Soule as in two Bodies dwelt And both the same Affections felt Nor could Death Altogether part Whom God united so in heart His soule with hers to Heaven ascends While to her Grave his body tends Nor long erect can be that Head Whose better part 's already dead Like Thee best halfe I mould away I dayly haste and only stay A while by God and Thee design'd To Care for one Thou left'st behind Earths Joyes for Thee Too narrow were More worthy of an Heavenly Sphere And too much Heaven 't was for me Here to Enjoy both Fruit and Tree As deare a Mother as a Wife Thou dy'dst to give Another life Delivered by Fates Controule At once almost of Child and Soule Those Twins of Innocence yet Thine The brighter of the two doth shine What not all vertues prevalent Such praemature Death to prevent No God too hath his early Fruit Which when he 'l plucke who shall dispute Grace made her Twenty Five as old As many that have Fivescore told Her yeares were few yet her life long God's lov'd Iosiahs oft dye young This Plant from out Earths Soyle of vice Hath God remov'd to Paradise Yet lest his lower Garden bee Bereft quite of so Good a Tree A Branch in Mercy he hath Given Which water'd with the dew of Heaven May it so sprout and shoot up here As one day to be planted where Now it s own Stem Grows ne'r to Dye But flourish to Eternity Where Tumults Sin and Sorrows cease Their roome supply'd with Ioy and Peace Where short-breath'd-Time Eternall grows And Health that no diseases knows Where
is not here but is risen Hence then our Faith and Hope are quickened sufficiently both confirmed and fortified Now what though Afflictions and Diseases torture and even crucifie our Body What though our burdenous Tombstone stop up the mouth of our Grave and forbid Re-entry into the world what though the inviolable course of Nature seal up our Sepulcher for Time ner'e to open what though Corruption set worms and other noysom creatures as 't were to watch our carcasses yet shall they maugre all these the very same I say shall one day likewise find themselves redintegrated by this powerfull Resurrection we shall not be stoln away either by Mortality or Time then feare no more to trust thy Body then the Sower doth his Grain unto the Earth The Grave must come to Restitution and give account of each Dust and Atome committed to her trust and not so much as an hair of our head shall perish Luke 21. Luke 21.18 While the head is above water no fear of drowning Mirum esset si caput per unum corpus per aliud intraret 'T were strange indeed that the Head should enter Heaven at one door and the Body at another Socinus therefore was but sottish to deny the consequent of ours from Christs Resurrection Decet quemadmodum praecessit caput Bernard Serm. in Resurrect sequantur membra It is but naturall proportion that as the Head is gone before we all the other members should follow after Thus being acquainted with the Person observe next his Motion His progressive or Egressive motion Wherein are also those two poynts of locall motion Terminus à quo He is not here and Terminus ad quem He is risen The first is whence he rose and that was à statu mortuorum not from any Poeticall Limbus but from the state of the Dead à Sepulchro From the Grave From triumphing over Hell it selfe as Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it all Psal 116.10 He is not here Where our Meditations have overtaken the Disciples and are entring the Sepulcher where we find nothing but the Linnen left and Watchmen stupified But that Agnus occisus jam Leo vincens That Lamb which was slain Terminus à Quo. is now the Triumphing Lion of the Tribe of Judah too holy an One to see corruption He is not here in Earth or earthly Elements that is every where according to his Deity and Spirituall Influences Accedas Saducaee Sepulchrum inspice Come hither then Atheisticall Saduce and let thine Eye tutor thine Infidell Heart to a belief of the Resurrection Mark but the method of the Linnen Bern. in Fest Lineamina posita bene disposita That not onely remaining but keeping the severall postures of the parts that wore it And would a Thiefe have left it thinkest thou or left it so distinguished Or if the World had had a Thiefe so Honest Quam opportunitatem habuisset What time could he have had of stripping off those cleaving Sear-Clothes and bearing forth the Body so many Souldiers so many Watchmen present No no 't was that same Power onely which loosned formerly Saint Peters Fetters made this Winding sheet fall off the Deity it selfe so kept this Citie that the Watchmen watched but in vain In vain indeed for the sight of an Angell countenanced like lightning so terrified and amazed them that as though they had been struck with Lightning they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28.4 Even as dead men Fitter to be buried in the Sepulcher then to watch it So that the envious Sanedrim endeavour to revive them with money that usuall Aqua vitae of ill fainting Causes hiring the Souldiers to say That His Disciples came by night and stole him away The Jewes strong delusion to this day O stulta insania dormientes testes adhibent Rhemigius in locum Alas fond dream of sleeping Watchmen saith Rhemigius if they slept how could they perceive the Theft If not perceiv'd how could they witnesse it Not taken away and therefore risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For He is not here And this is the strangest Epitaph that er'e was read on Sepulcher Non est hic Turn over all the leaves of Story and Antiquity become Companions of the Sunne like Drake and Cavendish travell the whole Circle of the Earth view all the Monuments Pyramids and Tombs of Mortals and you shall still meet with there a Trophae of Deaths Conquest a Stone ingraven with an Hic jacet Here lieth such Christs Epitaph or such an one Here he lieth be he a Nebuchadnezzar a Nimrod or Baltshassar Here the bright Hellen and great Alexander Here the wise Cato and learned Aristotle or what ever other Grandees of the world Here lie their Bodies bound in Fetters of Corruption chambred up in Dust prisoners to the Grave and Captives unto Death Hic jacet But in an holy Pilgrimage come we to our Saviours Sepulcher and to our equall joy and wonder we meet with Ensignes of Death's overthrow the stone removed from off his Grave and there an Angel penning this his Epitaph No his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Song of victory Non est hic He is not Here. Hee who is Life it selfe could not be detained of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle 'T was impossible he should be holden of it But like his Type Samson Ruptis Laethi vinculis He breaketh the bonds of Death and casteth his Cords from him Nor from himselfe alone but from his Servants also 1 Corinth 15. 1 Cor 15.15 Where you may see one of them out-braving Death and Hell Where is thy sting where thy victory To which S. Bernard sweetly alluding Vbi opprobria Judaee Vbi fabulae Vbi vasa Captivitatis Where now thou stony Jew are all thy cruelties Alas Where are now the sports the Reed and Purple of your injured King and all those other Instruments of his Captivity Vbi mors victoria tua Bern. in Fest Nay Death it selfe Where 's now thy conquest Then alluding to the Answer as well as to the Question Confusus Calumniator raptor spoliatus The Mocker is mocked He that sitteth in Heaven hath laughed them to scorn and Death is swallowed up in Victory by CHRISTS glorious Resurrection Non est hic He is not here Mark Christian Reader Christus non quaerendus in Terrenis CHRIST is not to be sought for in these earthly Transitories I am sure not to be found there Not in the Avaritious man his Coffer Achan found a Non est hic in the Golden Wedge He is not here Not on the Ambitious Pinacle Haman found a Non est hic Hest 4. In the Chair of the scorner He is not here Not in the voluptuous mans bed Cant. 6. The Spouse her selfe found a Non est hic In Ease Idlenesse or worse He is not here And therefore
sent To every Part it 's Nourishment Not like Those whom Fond Appetite More then Concoction doth invite Having through ill Digestion The Rickets of Religion Her Head with Pious Notions Fraught Which Her mild Tongue discours'd and taught To all about her with an Eye Full of sweet humble Modesty To Good She ' had still an open Eare But most where the wise Charmers were Not like Some we now live Among Being Christians but in Ear and Tongue 'T was Her Great Care Reall to be And Uniforme in Piety Spotlesse from the Time-Vices Taint Whom God not Her self made a Saint Her Palate of such Temperance As was the Schoole of Abstinence Of Lovely Aspect sweet to all Candid Serene and Liberall Her Hands Compos'd of Charity And all Exacter Houswifery Her Book and Needle shar'd the Day And sweetly stole the Time away Yet for Her better Speed to Heaven She gave God two whole Dayes of seaven Besides his part of Each this She Which Crowned all did Constantly Her Foot no Novell Paths did Trace But in the good Old way kept Pace Untir'd Therein still finding rest Till of Eternity Possest This Gold-Finch of Her Family Scorning Earths Chaffe thus Soard on high Vertue and Beauty were at strife Which should most set Her out to Life Not Galba-Like where a faire Soule A Deform'd Body did enroule Nor yet like Specious Absolon Whose inside was Corruption But Her faire Structure and pure Mind Like those bright Golden Apples shin'd In Silver Pictures hung upon The Tents of Royall Solomon All Changes Stoutly She 'd partake And Welcome for the Senders sake So fixt that Full or Ebbing state Could nor depresse Her nor Elate Nor through all Turn's of Mortalls Wheele Did any more Contentment feele Thus did our Sublimated Friend In Christianity transcend And by faire consequence as Wife Was of a Correspondent life A Sarah Srongly Affectionate And as Respectfull to her Mate Right Hannah that did vow her Sonne To Heaven er'e Him thence Prayers wonne Wise Abigail which could controule All Passions with Her Prudent Soule And yet stout Hester like She proud To defend Truths or Persons Lov'd Like Happy Jacobs Lovely Mate Too-like her in her Teeming Fate One of th' Apostle's-Matron-Dresse Above Phantastick Garishnesse A very Dorcas for both Parts Of Pious Alms and Prudent Arts Therefore bewail'd like-her and Prais'd O could She too like Her be rais'd All these Examples to the Life Make up her Character as Wife But as a Step-Dame who can tell Me where to find a Paralell Prophaner Story yeildeth none And Sacred afford's only one One Naomi whose Worth and Fame Is Treasur'd in Her Comely Name Who indeed well deserv'd of Ruth For so advertising Her Youth Yet She propounded once to Part And 't was the Daughter would not start But this Indulgentest of Mothers Exceeded Her as She did Others Acting that speech where er'e Thou goe Or mak'st Abode I will doe so Thy God too shall be mine and I Desire with Thee to Live and Dye So that ' mongst most Affectionate Of Native Mothers seek Her Mate Such whose soft Nature Consort beares Both in their Childrens Smiles and Teares Whose Tenderlings are still well fed Yet better Taught and better Bred Who to their wholesome Nourishment Adde Educations Complement Who both in Health and Sicknesse can Act Tutresse and Physitian Not trusting Hyr'd or Borrow'd Care But their own Selves the Burthen Share And all this Constant to the Death Seald up with Prayers of latest Breath And such Diviner Counsell given As still guides Her dear Charge to Heaven When er'e Thou canst find such Another She She comes neerest to This Mother As Spanish Children they say Quake At mention of the Name of Drake English me thinks should Still'd and Tam'd Be when They hear this Mother nam'd who thus hath Purchased a mild Retaliation for her Child And sure They 'l under Curses dwell That with her Off-spring deale not well Whole Nature blushing as it were To see own Mother 's pass'd by Her Who Christneth that same Barbarous Name Of Step-Mother and mends their Fame And therefore justly so Admir'd Belov'd in Life in Death desir'd Lest all Relaps and Step-Dames prove As bad as er'e by Her Remove Remove alas a word of Paine To us of Loss to her of Gaine For from such Premises we know Can none but Good Conclusions Flow Her Sickness was but an Expresse Of Her Religious Healthinesse The Pious Groanes of Her Death Bed But Eccho's of a Life well Led The Grave an Embleme too may be Of Her Retyred Piety And Heaven it selfe the Church wherein She triumphs over Death and Sin She here Lying in a while did stay But in Heaven kept her Churching Day Now if Love Ground of Sorrow be Oh who to be so mourn'd as She If comfort yet Arise from Bliss Whose change to be so Joy'd in is Whose Life and Death did both Conspire Her speed to Saints and Angels Quire Where we shall once Re-meet and Sing Aeternall Hymns to Mercies King Meane time Deare Martha I shall pray And strive to follow the same way What in Caesar and Pompey were Great vices are great vertues here As Wife or Christian none Excel'd As step-mother none parallel'd And who Conceives not all This true Or Her or Vertue never Knew An Acrostick Epitaph M ary and Martha both were met in Thee As Act and Contemplation testifie Right Mary thy Soule Sought what did excell T hy Body still the Martha Busied well Having a while prov'd both with upright Heart A ll Mary now Th' hast chose the Better Part. Sprung from that Ancient Generous Finches Nest Pursu'dst with wings of vertue Heavenly rest And like a true Sparke of the Glorious Sphere Right upward tendedst untill fixed There Kind as in life to wonder so in Death Expiring but to Give an Other Breath The Recommendation of the Booke to himselfe multiplied Ed. and Sa. Sparke DEare pledges of my Love and hopes to you 'Bove all this Muse should be of welcome view As most ally'd and sprung from the same Head Surviving Monitors when Author dead Partners enough your losse of Mother mourne In their spirituall Teeming Rachels urne Who so many Benoni's hath left here That ever shall her Memory be deare Then though your Fate 's so cruell to deprive You doubly thus at once yet to revive Both in a sense againe here fixe your eyes And you may see their constant Pieties And though in this sense borne out of due time May here reflect on either in their Prime The Churches structure of Devotion To persons squar'd and Times proportion Her Feasts and Fasts freed from all just Complaints Commemorating not Adoring Saints And Piety I thinke 't is not a Crime As place and person To give dues to Time But sure Religion then must needs decay When as it's Christian Landmark's ta'ne away To you therefore that I might Propogate Something above fraile Natures brittle state A Christian Map o' th' world I somtime drew Where of both Globes you have an usefull view And for your further Guidance too you may Sarah and Hagar's History Survey But Chiefly This Peruse as Goshen Light To guide your steps in an Aegyptian Night Perhaps some others too as well as you May Deigne to take a profitable view And as some use by Jewels value more These Glories lost then while Injoy'd before Reflecting from your Duty naturall On their Matriculation spirituall And like the Method on 't or Matter told The one because 't is New the t'other Old And for all Sorts compos'd at least excuse My though no soaring yet high fixed Muse Then while the Age Reeles in false firing zeale This Book shall sober steady Truths Reveale At one side Scour'd from Rusty Heresies And Purg'd at other from wild Novelties Retaining Doctrine Primitve and cleane Reflecting on that Churches Golden meane Which like things Eminent had hardest Fate All Envying what they cannot Imitate Read then and Act this beaten Church way Tread And Sure to Heaven 't will you one day Lead FINIS