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
Whence springs a Grain which gather'd as it ripes Wil nourish Souls and heal them by those stripes Some trouble their own Heads to torture His For which a double Engine studied is A Crown his Kingly Office to delude And Thorns his sacred Temples to intrude Strange Coronation is' t not in mean while Where Briers are the Crown and Bloud the Oyle Thorns too that grew in our own Sluggards Field Yet planted There will us Grapes one day yeeld Others to answer such a Crown command A Reeden Scepter into that Right-hand Which made and could null all things with like speed But that He will not break the bruised Reed On still proceeds unsatiable Scorn Which woundeth more then either Scourge or Thorn They next a Mocking Purple him cast o're Fit Emblem of their Guilt and his Loves store Which like a Royall Robe Christ will cast over His naked Servants and all their sins cover Thus sadly dight He 's brought to publick view As Anthony did mangled Caesar shew Pilate presents him with Behold the Man Whether in scorn or pitty do you scan But what e're he did let us sympathize By and for whom all this Yet wipe your eyes A while once more Behold the man again Lest of this Spectacle you lose the main See willing Isaac beare his Funerall Pile That must requite him in a little while Loyall Vriah see here going on With th' Instruments of his destruction Such is the Burden to Christs shoulders ty'd That He 's with Sin Load Crosse thrice crucify'd Making good that ill-cry once Jews doubled And Christians by their sins have Ecchoed Thus panting swouning up a tyresome Hill Not out of Love but out of Hast to kil Another's forc'd to help but happy he O Christ that freely bears the Crosse for Thee Being come to Calvary that fatall Mount Where Adam was interr'd as some recount And Isaac t' have been sacrificed there His Crosse and Him together up they rear Fixing an envy'd Inscript that belongs To Him and at once consecrates three Tongues Hard-hearted Nails that Bore each Hand and Foot But what Chide you Alas you 're driven to 't Ah flinty Jew that yet remorslesse stands But why rate you our sins help'd arm your Hands Yet thus much good was done Thereby at last Sin Death and Hell's Hand-writings all naild fast They Checquey Taunts and Tortures He doth call Eli and they with Ignorance do all Conclude he Courts Elias to come help Sure that 's the Syre of Blind Devotions whelp How well confutes he their Contrary Brave Sav'd not Himself that he might others save He 's numbred with Transgressors yet one Thiefe Steals Heaven at the last by true Beliefe A good way ne're to be of Life bereft Is All to become conscious of such Theft Hence Christs dear Mother and Disciple He Bequeathes as a Rich mutuall Legacy And then that nought without a Prophesie Might happen to him by a Lottery They share his Garments and his Seamlesse Coat That figured his Church the Souldiers got Whose pristine Glory 't was Her to defend And for her Patrimony not so contend Thus was the Healing Serpent lifted up Who to our Health drank off this Bitter cup Bitter indeed as Gall and Vineger Which as last cordiall Jews administer In spight of custome which had wont propine To dying men some Draught of cheering wine As he did unawares that pierc'd Christs side To us broach'd a full vessell on t whose Tide Shall know no Ebb from whence two Fountains ran That glads in Life and Death the heart of man With which He takes his leave bowing the Head To kisse his Spouse saying then 'T is finished The Story 's finish'd too his outward woe But th' Inward to expresse what shall we doe Those sufferings though Methodicall to sense Nothing to these of his Intelligence The apprehensions of his Fathers wrath A Terra incognita no limits hath His Body's pain was but the corps of woe That of the Soule must for the Soule out-goe All those were Feathers to this heavy Load Which crusht out that strong cry My God! My God! Well then with the Greek Church may we pray thus By th' unknown sufferings Lord deliver us These may be guess'd by those strange Sympathies That then appeared both in Earth and Skies The Rocks did rend Tut'ring hard Hearts to mourn When Seas of Bloud this chiefe Rock did or'eturn The Graves did open either to present Each of themselves his willing Tenement Or else to Bury quick those murderous Jews Who so inhumanly their King did use The rending of the Temples veil in sunder Was both a Mysticall and Literall wonder The Earth shook with an Ague quak'd for fear Such cursed Burdens as the Jews to bear And Heaven hath view'd so long their cruelties 'T will look no more nor longer lend them Eyes Both Sun of Light and Glory at once Set And to the world a double Night beget Which so unnat'rall an Eclips did make Ner'e read nor reason'd for in Almanake The world 's in Black all things in sable weed Fit Servants mourn when as their Lord is dead These Prodigies made one o' th worlds wise men Say Nature or her Maker suffer'd then Nay clear Confession then extorted is From very Jews The Son of God was This This the worlds Altar then The Sacrifice For All unlesse through their own Nullities This kind of Death fell Scythians lent the Jewes Which they too once only for Slaves did use And Suidas saith a Crosse was set o' th Grave Of such as chanc'd some Fatall End to have And Cicero himselfe 's here at a losse Quid dicam being all he can say o' th Crosse Which of all Death 's the Scripture proves the worst If not for shame or pain yet ' cause accurst But as our Misery grew on a Tree So doth our fruitfull Comfort too we see Our bitter waters sweetned by this Wood Right Lignum vitae for all Nations good Then let 's not only with his Kin deplore But with good Joseph treasure up in store His Body Embalmd with Grace our Heart 's a stone And therefore me thinks fit to make his Tomb. And being there Buried let Faith set a Seale And Prayer watch that Him Thence nothing steale The COLLECT PRAYERS The Epistle Heb. 10. from verse 1. to 16. The Gospel John 18. v. 1. to the end of Chapter 19. ALmighty God we beseech thee graciously to behold this thy Family for which our Lord Jesus Christ was content to be betrayed and given up into the hands of wicked men to suffer death upon the Crosse who liveth and reigneth c. ALmighty and Everlasting God by whose Spirit the whole body of the Church is governed and sanctified receive our Supplications and Prayers which we offer before thee for all estates of men in thy holy Congregation that every Member of the same in his Vocation and Ministery may truly and Godly serve-thee through our Lord Jesus Christ who liveth and
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
man of fervent Prayer Humiltiy Reverence miraculous Patience and forgiveness all evidenced in his Christian Deportment First his Faith through his eye S. Stephen stedfastly looking up into heaven there saw blessed visions even before his death while here on earth saw Christ standing at the right hand of God Mark that posture of encouragement our Creed Article telleth us of Christ sitting at the right hand of God but our St. Stephen here sees him standing i. in a readinesse of assistance defence And if Christ thus stand with his suffering servants who shall withstand their happiness but that as the sufferings of Christ abound in us even so also shall our consolation abound through him 2 Cor. 1. Prayer is all his shield v. 59. Calling upon God He who is invited to the Fountaine needs not go to the streams nor using Lord alone a name of power but through Justice not of willingness and therefore adding Jesus Dulce salvatore nomen the saving name of Mercy The good Angels and blossed Saints in Heaven are willing but not able uncharitable men on Earth neither of them Onely Christ is both and therefore invocated here Able because Lord willing because Jesus Quem in coelis quem in terris Psal 73. Whom then have I in Heaven c. His Charity 's extensive yet wisely begins at home would all men would do so for spirituall charity He takes care to recommend his soul to the right owner Col. 3. Lord Jesu take thine own into thine own custody Souls then survive the bodies in spite of Atheists who think but what they wish and are immediatly determined in their state of Bliss or Misery in spite of other Hereticks St. Stephen here quite contrary to most is all for his soul and nothing for the body For alas Quid proderit mundus Matth. 16.26 as our blessed Lord saith Matth. 16. c. the soul being of more price then all were there as many worlds as Empedocles and Democritus imagined * Laertius in vita Democriti i. Thousands Save This and save all and so the contrary according to that Dutch Proverb one of the wholsomest things I ever heard of from them Goods lost nothing lost Credit lost much lost Soul lost all lost Next unto Faith in God he adjoyneth Love to Men the best evidence in Foro exteriori without which all the rest had been but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tinkling 1 Cor. 13.3 not a well-tuned Cymball But He a true Disciple of his great good Master Luke 23.34 Qui pendebat tamen petebat as Augustine sweetly who as he hung upon the Cross prayed Ignosce pater c. So this holy Saint forgives his enemies that is more then to give he that gives doth it Desuo of his goods but who so forgives gives De se something of himself yet more he prayes for them though enemies mortall enemies and in hot blood when he scarce had any time to think of his friends Lord lay nt c. more sorry for them Serm. 5. de Stepha then for his own ruine saith St. Augustine because eternall death followed their impiety but his Death eternall life And was not this the Apex the Height of Charity And 't is remarkable that he kneeled down when he prayed for his enemies that stood when for himselfe shewing the greatnesse of their sin that could not easily be forgiven and therefore the earnestnesse of his Piety Qui plus illorum dolebat peccata quam sua vulnera Cajetan in locum that did more lament their Sins then his own wounds Magnus clamor magnus amor his lowd voyce shewed his great affection and his kneeling down his reverend gesture in devotion the God of both parts challengeth both Exteriores actus demonstrent interiores affectus Dan. 6.10 Acts 9.40 cap. 26.36 Luke 22.41 In praying either stand as a servant before his master or kneel as a subject to his Prince Daniel prayed kneeling so St. Peter so St. Paul so Christ himself And the Centurists acknowledge this gesture the most ancient and most usefull in all sacred solemnities in all Ages among Christian Congregations Magdeburgenses centuria secunda And therefore not to kneel except in case of corporall infirmity argueth either Ignorance or Arrogance or some other worse infirmity of Mind And herein t is Saint Hierom so commends Asella for devotion Epist ad Marcellum that her knees were grown Brawny like the knees of Camels with her pious Geniculation Saint Stephen you see here used both postures and kneeling for his most earnest and last prayer Loco citato Wherein he was heard saith Augustine Si Stephanus non sic orasset Ecclesia Paulum non habuisset For if St. Stephen had not thus prayed the Church had never had St. Paul a Convert And Fulgentius saith whither St. Stephen went before being slain with stones thither St. Paul followed being holpen with his prayers And when he had thus spoken he fell asleep Such and so pretious in the sight of the Lord is the death of his Saints asleep in respect both of Rest Resurrection Graves are grown but * Isa 57.2 Beds and Churchyards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. sleeping places so here like Jacob his pillow is of stone whereon lying down as well as if on Down Saith Damianus Serm. de Steph. he taketh rest and fell asleep Foelix somnus it was an happy sleep being joyned with such rest that rest with pleasure that pleasure with eternity Thus blest St. Stephen as Nissen observes Oratione de Stephan esteemed the Ring of his persecutors with which he was inclosed as his Crown and every stone flung at him as a pretious one as a pretious Diamond so that that of David might be applied to him Psal 21.3 Thou hast set a Crown upon my head I a Crown of Proto-martyrdom upon his Name and on his Soul a Crown of Glory Anno Christi 35. POEM 7. STtout Champion of the Truth who by Dispute First Rescu'dst it and didst her Foes confute By Dint of Argument irrefragable Which they to Answer or resist unable To harder motives do themselves betake Even Threats and Stones but vain thy Faith to shake Who So through Sphaeres transparent Christ doth Ey Begins blest visions here nor fears to dy Captain of Martyrs Thou didst lead the van Of that same Noble Army you began To seal with bloud the Christian Faith's defence Teaching us to take Heaven by violence Thy Soul breath'd forth in Charitable groans Return'd a showre of Prayers for one of Stones Therefore blest Saint 'T is but a due Renown Thy Name and Day wear the chief Martyrs Crown Vouchsafe us the like Heavenly Visions Lord That we to Thee may Tongues Hearts Lives afford And for thy sake in mean time while we live May those that stone us like this Saint forgive The COLLECT PRAYER The Epistle Acts 7. from verse 55. to the end The
step short of Calvary POEM 14. What means this Multitude say what 's the News With this strange concourse t is the King o' th' Iews Inauguration sure look how they throng As they to swear Alleagiance to Him long Their Love out-runs their patience they contend Whose Duty shall him first and most attend Hierusalem runs out of 't self as t were To meet him by the way and greet him there The Trees are clambred and each breaks his Bough Nor have their numerous Palms branches enough To dress his way their Garments too they strew To fill the Ostentation of their shew Mean time behold his humble highness pass On the meek emblem of a sluggish Ass To fulfill Prophesies and meekness teach If we would learn when word and action preach Thus Equipag'd they wait on him to Town Where of all sorts what hurrying up and down To have a sight of him the windows packt With Female gazers He their fair object Somewhat of holy Austin's chief desire To see Christ in the flesh ere they expire Now all the way as this King pass'd along What Acclamations both of old and young Children their cries into a treble raise While th' Aged chant the Basis to his praise Ages and sexes both in Consort sing Hierusalem doth with Hosanna's ring So should we deck the places Christ frequents With inward praise and outward Oruaments All this was right and due what his desart Challeng'd not onely from their hand but Heart And from ours too but both prove Iewes alas What venomous Serpents lurk in pleasant grass All these are holy frauds in this sweet Calm A storm wrap'd up and snares in every Palm What vanity what danger O what Death Sculks in the loose applause of vulgar Breath This very day Christs passion-week began T was but the Preface to behold the man Thus having heard how they their King proclaim Next see his Coronation by the same Sit but and hear the tragick muse now sing How these feign'd Saints us d a true Divine King The COLLECT PRAYER The Epistle Phil. 2.5 to 11. The Gospel Mat. 26.1 cha 27.57 Almighty and everlasting God which of thy tender love towards man hast sent our Saviour Jesus Christ to take upon him our flesh and to suffer death upon the Cross that all mankind should follow the example of his great humility mercifully grant that we both follow the example of his patience and be made partakers of his resurrection through the same Jesus Christ our Lord. The nayling to the Crosse mat 27* mar 25 Luc 23 Ioan 19 * 33. And when they were come unto a place called Golgotha that is to say a place of a skull 34 They gaue him vineger to drinke mingled with gall and when hee had tasted thereof he would not drinke 35. And they crucified him etc. The Plate here Vpon Christs Passion commonly called Good-Fryday DISQUISITION 12. AS an affectionate and Loyal Wife that hath had her most indulgent Husband wronged wounded murdered telleth it ever after with Tears and sorrow to her Friends and Neighbors So likewise doth the Spouse of Christ As in the Prophets Canticles Gospel and Apocalypse the Church in these her solemn Anniversaries story to the world her Welbeloved's Passion How Sponsus Ecclesiae Sponsus Animae that Bridegroom of the Church and of each pious Soul was scourged thorned wounded crucified and once brought forth by Pilate as by Marcus Antonius sometime the mangled Body of Caesar with an Ecce Homo Behold the man Bern in Passionem John 19.5 Quotidiana lectio Passionis recordatio indeed our Saviours Passion should not only be an Annual but even a Christians daily Contemplation this Christ-cross-row should be our constant Lesson which we should Read saith Ludolphus ad minùs septiès in die seven times a Day at least Ludolphus de Vitae Christi in Johan 19. it being Liber Vitae a Book of Life to us although of Death to Christ prefigured in Sampson who was ploughed against by his own Heyfer and as it were kissed into the hands of his malicious enemies who having first cruelly tortured him by putting out his eyes Judg. 14.21 and binding him with Fetters of Brasse they bring him forth afterward in a generall conflux led in a ridiculous manner to exercise their wits and spleens And here behold the Body of that Figure the substance of that shadow Christ the true Nazarite and Champion of our Souls betrayed also by one of his Bosome by his own familiar Friend too familiar so to kisse him into bloudy Hands who having inhumanly scourged him bloudily crowned him and ridiculously clothed him they next add scorn unto their Tyranny bringing Him forth into the clamourous throng of his insulting adversaries to be the subject of their scoffs and fury Ecce homo Behold the Man For that 's the most contracted passage of this main ground of Christianity John 19.5 diffused through both Testaments the Center of the whole Circumference yet like a curious Perspective shewing the most ample view of Him even from his Cratch to his Crosse all the while that he was Man Ecce homo This Usher going along with him as Ruth and Naomi Ruth 1.16 Wheresoever is this Man of sorrows there is likewise this same Ruthfull Ecce Behold the man which I may call a safe and inoffensive Crucisix to be worn not so much in the Eye or Ear as in the Bòsome in the Heart lively representing our dying yet ever-living our life-giving Saviour to each faithfull Soul Behold the man Despectivè loquendo faith Ludolphus vel admisericordiam provocando Pilat spake this in part despisingly Ludolph de vita Christi in loc and partly saith he to move the Jews to pittie Ecce homo as well it may bear either sense either a Qualm of Pittie or a Belch of Envy St. Augustine is for his pittie whether rais'd from any Justice in himself as seems vers 4. or from his wifes caution it matters not but that they are words of compassion he argues Behold the man Vt ejus ludibria inimici biberent ulterius sanguinem non sitirent St. Augustine He here cry'd out to them Ecce homo Behold the man that they might satiat their malice on his Reproaches and so thirst no further after Innocent bloud Si Regi invidetis jam parcite quia dejectum videtis as much as if he had said If you envy or fear his being a King yet be appeased now seeing him debased thus below the form of a servant Non clarus imperio sed plenus opprobrio not swelled with any Ambition but even like to burst with Griefe Not glittering with pomp but sordid with abuses Fervet ignominiâ frigescat invidia as that sweet Father warbles on since then he frieth in such a fiery tryall let now your Envy cool saith he and be extinguished Videte caput perforatum faciem consputam corpus laceratum look well but on his
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
Psal 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Prayer praise saith the Jewish Proverb is the sum of all devotion If then a single Heart be too barren of Thankfulness borrow a Magnificat of Mary My Soul doth magnifie the Lord Jobs gratefull extasie Quid faciam as if all were too little what shal I do unto thee O thou Redeemer of Men. A Te Deum of all the Saints We praise Thee O God c. Joyn with that grateful Consort Rev. 5. Rev. 5.11 Worthy is the Lamb that was slain to receive Power and Riches and Strength and Glory all outward and inward gratulation for ever and ever And because true Gratitude is Gratiarum actio not a Thanks-saying but Thanks-giving it must be evidenced in our Emendation our bettered Conversation Since Sin hath cost so deer as the dear Son of God O beware how we come ever so in debt again As 't was our sins that crucified Christ once so renewed sins will even crucifie him again Believe St. Paul else Heb. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.6 at least to themselves They crucifie and in his honour the Lord of Glory Every unrepented sinne is as a Thorn a Nail and Spear unto him In a word Those that are the Fleshes Souldiers crucifie Christ but those that are Christs crucifie the flesh with the affections and lusts thereof Gal. 5.24 Gal. 4. And to close up with comfort as an effect of all Christs sufferings How can we but rejoyce to see our Reconciliation made with God of Enemies thus to become Friends Sons Heirs Coheirs with Christ and all this saith the Apostle 1 John 2.2 through the bloud of his Crosse 1 John 2. Oh what a comfort is it to Spirituall Israel to see the sinful Pharaoh and his numerous Hoast all drowned and overwhelmed in this same Red Sea St. Bernard Well may that Father invite here to a Feast of joy Jubilate Coeli plaudite Terra universitas Creaturae And let the Apostle English it unto the Readers Heart Phil. 4. Phil. 4.4 Rejoyce in the Lord alwayes and again I say Rejoyce Rejoyce inasmuch as ye are partakers of the sufferings of Christ 1 Pet. 4. that when his Glory shall appear you may rejoyce And now to shut up all shut up thy Saviour in thy Bosome go act the devout Arimathaean as thou hast alwayes beheld Christ on the Crosse now take him down from thence and bury him in a new Tomb that is in the Tomb of a new Heart embalming him with sweet odors that is of Faith Prayer and Good works and at least so far imitate the Jews that you do seal the Sepulcher and the Seals are his Word and Sacraments which if well impressed will hold him faster then the Grave and Death Thus as stout Luther said Who takes such care of the Good Friday of his Death need never doubt a joyfull Easter of his Resurrection The Resurrection mat 27 * mar 16 lu 24. Ioan 20 62 The high Preistes and Pharises assembled to Pilate 63 And saide etc. 64 comande therfore that the sepulchre be made sure untill the third day etc. 65 Then Pilate saide unto them ye haue a watch etc 66 And they went and made the sepulchre sure with the watch and sealed the stone Here the Plate POEM 15. IF great Sorrows be Dumb how shall this speak Which Heart-strings may as soon as Silence break Yet if a little vent may save the Cask From breaking I 'le adventure the sad Task But how shall I begin With words or Tears Informing of your Mournfull Eyes or Ears Or both Oh where shall I begin this Act Plenty doth stifle Copiousnesse distract Shall I forthwith as with an Onslate scale The Mount Mount Calvary and give you all His sufferings at once or shall my Pen Take sharp Revenge on those accursed men That so despighted Him as this might fit Sad Subjects and a Grief-distracted wit Though Sorrow 's an ill Methodist yet we Like Him we treat will grieve more orderly And with a needfull contemplation Glance at his first view his last Passion Both which speak his whole life one crimson thred From Circumcision to his Crosse dy'd red His stable flight and Travels touch'd before His Dangers and long hardships I passe o're Hast'ning to th' Garden but what a sight there Our dear Lord turn'd all agony and fear A sad Transfiguration oppos'd quite To that of cheerfull Tabors glorious light Yet Cure Eccho's our curse a Garden-plot 'T was kild our sins you see as 't was begot But what strange Fountains in this Garden run Of Sweat of Tears of Blood stream'd all in one Christ is a Triple-Island in all these And in cold night without Sin or disease Oh may that threefold Juice of his prest soule Purge sloath melt hardnesse cleanse in us what 's foule But see an Armed crew as ' gainst a Thiefe To ceise him comes and who commands in chiefe But ev'n his own deer Judas heightning this With the dissembled badge of love a Kisse Of treacherous enemies there 's none to those Of our own House take heed of Bosome foes Their Lanthorns heer their Swords and Clubs of wood Discry them sons of Darknesse men of Bloud Yet Christ accoasts his danger scorns to flee Dares answer I as ask them Whom seek yee And if his vailed presence strike to ground How shall his Reveal'd Glory such confound But coming to themselves they transport him For all 's kind miracle to Malchus Lim To th' High Priests Hall that Forge of all his woes Where he the Wit of Malice undergoes He 's harras'd up and down from place to place 'Twixt Herod Pilat Annas Cajaphas Some Jews some Gentiles He 's their Tennis-ball Tost to and fro and hazard runs for all There quite forsaken of his own they strive Who shall the most ingenious snares contrive Which they begin with Accusations high Treason ' gainst Caesar ' gainst God blasphemy As He so His traduc'd though both act this Giving to God his own and Caesar his No matter 't is so constru'd and He 's try'd 'T is voted He must needs be crucify'd He that had kild the Living must be spar'd But he that rais'd the Dead no mercy shar'd Nor is their wrath so kind as soon to ease Him of a burdenous life but Themselves please With varying his reproach his lingring smart And fain would crucifie Him in every part When er'e you would annumerate his woes Add to our Sins his multitude of Foes Right Sampsons Antitype here in full Court Brought forth to exercise their spleens and sport They blindfold him that to all giveth Light And spit on him whose spittle restor'd sight And then who buffets him they make demands It needs no prophesie our wicked hands While their Soules naked or but rag'd in sin They doubly strip him next of clothes and skin With barb'rous whips and stripes Jews think ynough Making long Furrows with the Prophets Plough
reigneth c. MErcifull GOD who hast made all Men and hatest nothing that thou hast made nor wouldest the death of a Sinner but rather that he should be converted and live have mercy upon all Jewes Turkes Infidels and Hereticks and take from them all Ignorance Hardnesse of Heart and contempt of thy Word and so fetch them home blessed Lord to thy Flock that they may be saved among the remnant of the true Israelites and bee made one Fold under one Shepheard JESUS CHRIST our Lord who liveth and reigneth c. EASTER DAY DISQUISITION 13. THis Festivall is as ancient as the Resurrection of our blessed Lord himselfe and therefore ought to be proportionably sacred to its subject as it was highly venerable to the Primitive Fathers of the Church witnesse their innumerable Sermons on it and most solemne Acts even of both Sacraments reserved for the same however this stolid disobedient Age contemn the devotions of Antiquity Christiani sine Christo as though they would be Christians by passing Acts of Oblivion upon the Records of Christianity But God hath still his thousands in our Israel whom I shall here greet with the old Christian salutation * The Eastern and Greek Churches salutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is risen desiring the Reader but to Eccho with joy and gratitude that same usuall Response The Lord is risen indeed or to Paraphrase it with that good Christian who meeting his enemy said Surrexit Christus Christ is risen the Reconciler and therefore let us be friends again The first stone of Christian Faith was laid in this Article of the Resurrection in this was the first promise performed Ipse conteret He shall bruise the Serpents head Gen. 3.15 Augustine for in this Trophaeum de morte excitavit He triumphed over Death and Hell And the last stone of our Faith is laid in the same that is the Day of Judgement of which God hath given assurance unto all men saith St. Paul at Athens in that he hath raised Christ Jesus from the Dead Acts 17.3 In this Christ makes up his Circle in this he is truly Alpha and Omega His coming in Paradice in a promise and his coming to judgement in the clouds are tied together in the Resurrection and therefore all the Gospel all our Preaching our Believing and endeavour are all contracted into this one Article of the Resurrection 1 Cor. 15.14 1 Cor 15. and that being all the signe Christ would at any time afford the Jews the Pharises Saduces or any that importuned him the signe of Jonas and the destroyed Temple still turning upon the Resurrection Matth. 12.35 And so true is that of Tertullian Resurrectio mortuorum est summa consolatio vivorum The Resurrection of the dead John 4.18 is the main Consolation of the living as without which all Christs former Actions and Passions had been fruitlesse 1 Cor. 15. But by which we hold our hopes of Immortality 1 Cor. 15.17 from whence all the Sundays of the year cheerfully borrow new Denomination and are as 't were new Christned The Lords Day in memoriall of this happy Reparation So that Ludolphus out of Nazianzen and others may well call this day Solennitas solennitatum the Festivall of all Festivities Most of the Learned applying that of David to it Psalm 118. Haec est Dies quam fecit Dominus Ludolph de vita Christi in Locum Psal 118.24 This is the Day which the Lord hath made c. And not onely for our gladnesse but also inverting it for his Honour Haec est Dies quae fecit Dominum So St. Cyril in locum This is the Day which in a sense made the Lord i.e. declared For hereby saith the Apostle was he wonderfully declared to be the Sonne of God Wonderfully indeed the wonder of all Miracles wrought by a God testified by Angels seen of Men of Men not onely as witnesses but partakers and yet a no lesse Benefit then Miracle a benefit both Corporall and Spirituall extending to both parts of Man And whereas Christs former Miracles for the most part tended but to the Bodies good as Restitution of Limbs Eyes to the Blind Ears to the Deaf Tongue to the Dumb and Feet to the Lame or else for Restauration of health as Healing diseases casting out Devils raising the Dead This an extensive benefit to both parts of man or for human sustenance as feeding many thousands with few Fishes multiplying the Loaves metamorphosing of Water into Wine c. But this miraculous benefit and beneficiall Miracle of Christs Resurrection extendeth it self both unto Soul and Body And first it cheereth up the Drooping body comfortably telling it That shall not alwayes sleep in Dust not ever be the Food of worms and companion of creeping things but shall be one day raised raised to incorruption to the society of Angels and vision of the blessed Trinity that even Flesh and Bloud though not as yet a while shall one day inherit the Kingdom of God So that the Body now the Body of every faithfull penitent may be as confident as ever Job was Scio quod Redemptor vivit I know that my Redeemer liveth John 19.25 c. and that he shal stand at the latter day upon the earth And though after my skin Worms destroy my Body yet in my flesh shall I see God whom I shall see c. And that not onely in Calvins sense Calvin in locum of a Temporall Restitution but even in Jobs own sense and the Fathers Exposition of a literal and numerical Reinvestion Again This likewise secures the Soul that she is Christs holy One whom he will never suffer to see corruption assureth Her that she neither hopeth nor beleeveth in vain 1 Cor. 15. This is the Foundation Article But happy Time This happy Day for us whereon Christ became the eldest child of the Grave the First born of the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.20 The first fruits of them that sleep all comfortable Relatives First still implying the later Christs Resurrection altogether as sure as Death Rom. 4. Rom. 4.25 Who died for our sins and rose again for our Justification For us you see Both not for Himselfe but us and that for both parts of us Souls and Bodies As if your meditation please to draw neer the Sepulcher Luke 24.6 Luke 24. you shall there meet with two Angels that will witnesse the Surrexit and tell you Non est hic Why seek you the living among the Dead He is not here but is risen But er'e with Peter and John we enter the Sepulcher Luke 24.6 't will be no uncivill Digression to take notice of the Company we meet with there that were the first Evangelists of these glad tidings and those were no lesse then Angels v. 4. to no greater then Women v. 10. Some mention but one yet St. John expressly telleth us of two Angels Duo propter
testimonii sufficientiam Two for a full and sufficient Testimony by the Jews own Law Witnesses of all sorts from Heaven and Earth too Angels tell the Women He is not here but c. Angels I they were alwayes ready attendants on our Saviour Et congruum fuit ut Rex Coelorum Satellitium haberet Angelorum Most fit it was that the King of Heaven should alwayes have such a Guard such a Retinue and had so at his Conception Luke 1. an Arch-Angell at his Birth Luke 2. a Multitude of the Heavenly Hoast In his Temptation Mark 1. in his Agony Luke 22. Angels ministred unto Him At his Apprehension had he so pleased could have easily prayed down more then twelve Legions i. innumerable company of Angels had he meant to countenance Religion propagated by the Sword and to come home here to his Resurrection And so likewise afterward to his Ascention miraculously proclaimed by Angels And if These to the Creature be appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more ought they to be alwayes Ministring spirits to their Maker Heb. 1.14 Pennati proceres induti vestibus albis Matribus hi Christum jam surrexisse reportant These winged Mercuries of Heaven here tell the seeking women to their joy and astonishment He is not here but is risen To women then Christ first was manifested to three women and to them doubly by the voyce of Angels and his own First appearance John 20. Three pious women Mary Magdalen Joanna and Mary mother of James v. 12. who to the glory of their Sex were led by their Devotion as the three wise Men by the Star unto their Saviour for they were seeking Christ Mark 28.5 'T is not here worth while to dispute whether or no Christ first appeared to his Mother as some contend since the Evangelists mention not his appearing unto her at all but sure we are 't was to her Sex I and to her Name also Mark 16. Mary Magdalen Apostolorum Apostola as Cajetan calleth her she was the first preacher of the Resurrection the Apostoless of the Apostles and various are the reasons of this Condescention I passe the phansie of some Misogynists as too light that it was because they are the more garrulous the more divulging Sex to spread a rumour sticking too rigidly on the 10. and 11. verses This might hold in secular affairs perhaps but here too contrary to Christs humble modesty Nemini dixeris still prefaced to all those Acts tending to his honour See thou tell no man more probable is that of Ludolphus In Lenim en doloris On Christs part as an Antidote and Cordiall to their Deeper sorrows First he appeared to them lest by his longer absence their griefs should prove too strong a Passion for those weaker vessels Woman why weepest thou v. 15. To asswage their sorrow and comfort them Then at other side saith Beda Quae prima ad culpam prima ad veniam Woman that first made hast to sinne now come first to Pardon She that first broke her Faith in Paradice Bedas Reasons in Locum first recovereth it at the Sepulcher Contendit de morte rapere vitam quae prius de vitâ rapuit mortem That Sex saith he which first snatcht Death as it were out of Life here contends as much to fetch Life even out of Death Aemulemur saltem Foeminas Though that Angelicall Attendance on our Saviour passe our dull Earths Imitation I our Souls and their most active Graces Yet let us at least aemulate these Womens piety Men for shame lest that feebler Sex prove the strongest in Devotion and Vertue appear so farre of the Foeminine Gender as not derived à viro Again let Women imitate them lest with the Foolish Virgins they Eclips the Glory of their vertuous kind and honour their Sex onely with that worst of Arguments Corruptio optimae est pessima The corruption of the best proves the worst Those that will accompany them must note how they came Early and not Empty Early Nec ubi mox abiit nec tamen orta dies In the Dawning saith Saint John while it was yet dark John 20.1 No deferring holy Duties Poenitentia sera raro seria Especially delay not Penitence Christ himself must he sought Early in the Day of Life Age and Sicknesse being Dies mortis days of Death in the morning of this day i.e. in times of strength and health Early in this Morning i.e. in the prime of youth with Samuel and Timothy nay in the very Dawning i.e. in the time of tender innocency as Saint Jerom of Eustochium Materno lacte That she sucked in Piety with her Mothers milk loving to hear Children Balbutire Christum Epist ad Eusiock Chanting Hosanna's er'e they wel could speak None ever came too soon to CHRIST or can make too much hast to Heaven Many Esau's with too late Teares to gain a Blessing And as early so these came not empty reflecting upon that Nemo vacuus Exod. 23.15 Exod 23.15 None shall appeare before me empty saith the giver of all things And minde it you cheap Auditors and Readers Quaelibet Aromata Vnguenta Each here brought her Oyntments and sweet Odours And such must be our addresses Odore virtutum suavitate Orationum With flowers of Vertue and Fragrancies of Prayer Revel 8. With the pretious Unguents of Alms and Hospitality Rev. 8. Psalm 141. All which indeed are like Mary Magdalens effused Oyntment Matth. 26. And to close this with St. Bernards sweeter Allegory Tres mulieres sunt Mens Lingua Manus The three good Women here bringing pretious Oyntments and sweet Odours must be saith he the Mind the Tongue the Hand Serm. in Loc. Those of the Mind are Zeal Compassion Patience Those of the Tongue are Prayers and good Exhortations Those of the Hand are Charity and Distributions Thus having saluted the Company Observe next the Person and his Motion He John 1.1 is not here but is risen He a word of the Person He that was the Word John 1. He that was born among Beasts lived among Publicans and died among Thieves He whom they attached bound reviled He whom they buffeted scourged thorned He whom they nailed pierced crucified whose Sepulcher they stoned sealed watched and that with the Garrison appointed to guard the Temple saith Josephus yet He so little the Plots of the impious prevaile against the Righteous He who sitteth in Heaven so laugheth them to scorn and Catastropeth all their wits into Dirisions The Person He. that Ipsissimus He the very selfe-same Christ awakeneth his Divinity which seemed before to sleep and at once conquereth those Fatall Enemies Sin Death and Hell even to a sensible Demonstration Luke 24. Videte palpate Handle me and see me Luke 24.35 When the Priests and Scribes those grand Councellors at Law expected from the Grave an Habeas Corpus the Body which they gave it they receive from Angels a non est inventus He
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set your Affections on things that are above and not Coloss 3.1.2 c. Coloss 3.1 and that leadeth to the Terminus ad Quem The point to which Christ rose ad vitam unto life and glory And here is a comfortable sight to wipe sad eyes Ecce Joseph de carcere Samson de Civitate Daniel de specu Jonas è Coeto Here is the Sunne that was ecclipsed cometh forth like a Bridegroom That Eagles age renewed by casting of his Bill The good grain sowed and quickned by dying The destroyed Temple the third day repaired Here is the substance of all those shadowes Surrexit CHRIST is risen from the Dead and yet no Article of our Faith so much opposed Satan knows well that shaking the Foundation will hazard all the Building Math. 28.14 But all his poysons are strongly Antidoted severall wayes besides the mentioned prefigurations First by praedictions Psal 72.15 Ezek. 37. Psalm 72. He shall live c Ezek. 37. in the vision of the Dry bones And the Evangelist applieth that of Jonah unto Christ Matth. 12. Secondly by the Apostles Declarations Acts 1.3 chap. 2. 24. chap. 13. 34. But thirdly and convincingly by his own frequent appearance five times on the day of his Resurrection 1 Corinth 15. from verse 4. c. and that an eminent Jews testimony might confirm Christianity 1 Cor. 15.4 heare what Josephus saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was at that time saith he a certain wise man Joseph Antiq. lib. 18. c. 4. if it be lawfull to call him a man for he was the performer of divers admirable workes and the Instructor of those that willingly entertain the Truth and he drew unto unto him divers Jewes and Greekes his Followers This was Christ saith he who being accused by the Princes of our Nation Josephus his testimony concerning Christ and condemned to the Cross by Pilate appeared to his Disciples alive the third day after according as the Divine Prophets had before testified the same c. What can be more manifest Why should Philosophizing Flesh and Bloud so stick at this Idem numero corruptum nequit reproduci That the selfe-same thing corrupted can never possibly bee re-intyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is any thing impossible unto Omnipotence Nay when as to say nothing of the Phoenix we know some daring Chymists have reduced Flowers at least to shape and colour after they had been consumed unto ashes How much more easie can the Almighty think you recall both Flesh and Sinews till dry bones live again Ezek. 37. Till they friendly jog each other Ezek. 37. as 't were asking Livest thou Brother Sure it is as easie to Reduce as to Create Author tollit dubitationem me thinks the very Author then should take away all haesitation in that Christ is risen and that Christ is God and that same God Almighty For those Praecursores those Harbingers of CHRIST'S Resurrection as Saint Bernard calleth those revived by the Prophets they were rather to bee stiled Raisings then Risings 1 King 21. 2 King 13.21 Suscitations more then Resurrections as appeares by their Discriminations First Surrexerunt illi morituri They rose shortly to dye again and so will one day need another Resurrection But CHRIST being risen dieth no more saith the Apostle and in that he liveth he liveth unto God Rom. 6. Again Illi virtute aliena Those were raised by the power of another nay indeed Former resurrections how differing from Christs of CHRIST who lent that power but CHRIST here Virtute propriâ by his own power by his owne Arme by his own Right Hand hath hee gotten himselfe this victory He whose mercy hrd formerly bestowed many miracles on others his power now worketh one upon himselfe He who by his Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised Jairus daughter Mark 1. who by his Touch revived the Widowes sonne Luke 17. Luke 7. Who by his Prayer restored unto life putrified Lazarus John 11. John 11. Sure with as much ease could his inhabitant Divinity re-animate his owne Body to a Resurrection and therefore in Saint Luke 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is raised but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is risen and actively translated not suscitatus but surrexit The Time too of his Resurrection is Time well spent to contemplate and that was the first day of the Week and the third of his Passion at once fulfilling the Prophesie and translating the Sabbath Ideo post tres dies saith Austine Therefore after three dayes Christ rose Lib. 4. de Trin. to intimate and manifest the Ascent of the whole Trinity in the passion of the Sonne On the third saith Bernard that Himselfe and Prophets might be found faithfull who foretold it Hosea 2. Matth. 27.63 Intra triduum within three dayes indeed for we know he slept not in the grave above two Nights and one whole Day some 40. houres and then knitting the end of the first to the beginning of the last hastened lest tedious sorrow should too much wrack the minds and faith of his Disciples And here the Mathematitians help out wel to make good that same Type of Jonah of three dayes and three nights which taken as generally as his death that is all parts of the World considered and then his buriall cometh up full to that of Jonah yet but three dayes at most to teach us not to bury our desires in the earth to become Eagles and not Moles to spend but two or three dayes that is but some small time and industry to gain a competency For Quatriduani faetant Think of that those worldly Lazar-souls that lye foure dayes interred that is all the foure quarters of their lives groveling for transitories stink in the nostrils of the Almighty O happy those when Christ with an offended eye beholds these earthly vanities of whose soule he may say as this Text doth of him Luke 24.6 Surrexit non est hic It is not here but is risen And then more and more still rise it shal till the Scale of Grace lodge them among the stars of Glory And this Resurrection of our Saviour saith Bernard on this Argument was not Reditus sed Transitus Bern. in Fest not any Regress into his former state again but a kind of Transmigration into a better Non rediit in nostram mortalitatem sed in sublimius aliquid transiit CHRIST returned not saith he into our mortality and the miseries of this present life again but Rose into some higher degrees of perfection even to a glorified condition Yet not as the Eutychian Hereticks phantasied The Heresie of Entychus confuted Humana Natura in Divinam conversa As though CHRISTS Humane Nature by his Resurrection had been changed into the Divine sed servatis essentialibus but reserving still the Essentiall properties of an humane Body it was visible palpable and circumscribed Luke 24.39 Luke 24. Quà litas
transiit Natura non defecit The body was adorned with refined qualities but not devested of its former Nature His corruptible here put on incorruption The Condition of glorified bodies his mortall immortality Totus surrexit gloriosus He is risen altogether a Body glorified Whose eminencies the Schoolmen are very busie with I confesse and write more of then even Saint Paul himselfe durst that had bin in the third Heaven I shall mention onely the most probable Claritas agilitas subtilitas impossibilitas The first Brightnesse and Angelick Beauty which was prefigured by shining Moses Exod. 34. and acknowledged in Christ by S. Jerom Stellatum splendorem Even a starry luster And if in his Transfiguration his face did shine as the Sun and his very rayment as the light Mat. 17.3 Matth. 17. How bright think you how much more radiant was his Resurrection Nay if as himselfe telleth us The just shall shine like the Sun Chap. 83.43 c. Matth. 13. with what resplendent Rayes think you arose this Sunne of Righteousnesse this Sun of Glory himself whereof all other lights whatsoever are but beams Agility Answerable to this the second is Agility and lightsomness of motion such a supernaturall Activity of Body as if we may beleeve the Schools giveth it an equal facility of either motion of Ascending or Descending such an imperceptible quicknesse as made Christ sometime seem invisible when he pleased to passe through or to appear in the midst of the company John 20.26 John 20. But for that which they term subtillity cui aliud non resistit as to which they say materiall things make no Resistance that seemeth so destructive to the properties of a naturall body that I passe it as a meer subtilty indeed Subtilty but ushering the way to a double Heresie both in Philosophy and Religion viz. penetration of bodies and transubstantion The last condition of a body Glorified is Impassibilitas that is an incapacity of any further sufferings Aquinas in locum or indigence of Natures sustenance after the Resurrection mans body shall not need the staffe of Bread to walk with nor any other Antidotes of humane frailty but did not Christ after his Arise Eat Luke 24. yes but non in Nutritionem sui sed discipulorum Fidei that was not to nourish himself but his Disciples Faith non ex Egestate sed ex potestate not out of want but power it not turning to Aliment but like drops of water sprinkled on fire evaporated vanished such bodies Hunger no more and thirst no more Rev. 21. Rev. 21. neither They need Sun or sheild for the Lamb to them is all in all These are some of the Transcendencies of a glorious body and to satisfie some other scruples of flesh and bloud How arise the dead and with what bodies shall they come whether of the same Age Sex forme or deformity they died in though these are rather Niceties then necessaries yet know it shall bee of the whole Compositum the whole person like Christ here both parts Re-united both have shared here in Good or Evill so shall they in the Retribution And for Deformity Tertullian telleth us All imperfections shall be done away Tertul. Rev. 21 from Rev. 21. There shal then be no more sorrow no more death and the lamenesse or deformity of any part is the grief as 't were and death thereof So that if death shall then be totally expelled then by fair consequence from each particular member To this some add that of S. Peter Act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3.21 till the Times of Restitution i.e. according to the perfection of Adam in his Innocence whereupon Saint Augustine saith of monsters that all defects shall be amended in that second moulding of the great Artificer Usual scruples answered And for the scars and wounds of Martyrs that those shall make more for their glory and then be in their bodies like stars in the Firmament the brighter parts of all about them there then so much more glorious as they here have been more dolorous Non sic impiis but as for the wicked 't is not so with them they shall arise with all their blemishes with all their imperfections whatsoever whatsoever may conduce to the improvement of their shame and punishment For the Sex Tertullian again biddeth us remember that the same bodies we lay down we shall take up Mat. 22.8 from that Matth. 22. where Christ answers the Pharisees not that there should be no women but no wives at the Resurrection no marrying or giving in marriage but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels natural relations cease there Sexes do not Lastly for the Age that all shall rise in St. Augustin and from him the whole Cry of the Schools proportion it unto the age of Christ that is as about 33 yeers asserting it from S. Paul's oracle Eph. 4.13 Eph. 4. and likewise from that forementioned Reduction Acts 3. that so as in Adam all die so by Christ say they even for the same age also shall all be made alive Yet S. John telleth us of a great multitude he saw before the throne both of small and great whether for stature or degrees of glory is not manifest and therefore these things I intrude not into the Articles of any ones Beleef but only present them modestly as Scholastick probabilities fully contented for mine own part gratefully to read That Christ will change our vile bodies 1 Cor. 19. and make them like unto His c. And therefore to turn Searches into Exhortations Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be wise unto sobriety and possess our vessels in holiness as those that are you see and shall be the Temples of the holy Ghost Each one therefore now rowse up his sluggish soul Surge mea anima surrexit Christus Awake arise O my slumbring soul for thy Saviour is already up Stand up from the dead for sin is the grave of the soul and that dead in trespasses and sins buryed in the customs of it yet Christ shall give thee life Ephes 2. Yea Eph. 2.1 he lendeth the same hand unto us as unto Lazarus reviving raising sweetning of us with his fragrant graces And this may be our confidence of the second Resurrection if we give but all diligence to be partakers of the first that is from sin then no fear of the second death Rev. 20.6 Beleeve Christs reason of it Joh 6.54 John 6. Whosoever eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day This is the true Nectar and Ambrosia the Poets did but feign such Fare for their Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use Homers phrase the immortall bloud the true Nepenthe that shall make us forget worldly sorrows that will Renew our Age better then an Aesons Bath this the heavenly Manna the Living the
life-giving bread so that the Schools in Generall and many of the Fathers where opinioned from this John 6. that there is a kind of divine seed infused by the Eucharist not only into the souls but into the bodies also of faithfull Receivers whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vivifying Quality inclineth and as 't were fitteth them to a Reviviction non Disputo sed Credo ut Credo Edo how far the words may bear it I dispute not but believe him that said it John 6.54 whosoever eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day The Ascention of Christ. matt 28. mark 16. luk 24. * * 50. And he led them out as farre as Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carryed upp into heauen Here the Plate POEM 16. Upon this day as the Sweet Prophet sings The Sun arose with healing in his wings The Sun of Righteousnesse which lately sate In a Cloud Red as Bloud yet now in state He reapproacheth with Refulgent Rayes Cheering our sadness Lengthning of our Days Our declinations of Mortality Into a Solstice of Eternity This day the Lord made and it sorrow marr'd Nay This day made the Lord that is declar'd His Mercy on others many wonders show'd But now his Power one on Himself bestow'd This stronger Samson breaks the cords and bands Of death and Hell with his Triumphant hands See honest Joseph here from Prison come In Christ Returning from deaths dungeon The Gates of Gaza Samson bare away But Christ the Gates of death unhing'd to Day Stout Daniel here from fierce companions free While Christ returns from vanquish'd Divels See Here is that Temple which Jews did destroy Yet as foretold repaired the third day Here Jonah too the whale doth cast on shore Now the devouring Grave doth Christ restore Which Morsell hath Death's stomack so sick made Hee 'l one day vomit all that 's therein laid Mean time the Grave 's well Metamorphosed Thus warm'd by Christ Fear not to go to bed For though what 's sown do dy yet see the Graine With gay advantages revives again In stead of mouldring Drought Green-Flourishing Each single vertue many Multiplying Christ thus our humane Nature did calcine Not Transubstantiate into divine But what was naturall Spiritualize By the exaltation of the Qualities More then Angelick Beuty Crowns that Face Where the Forme of a servant late took place That Body new Agility doth move Who 's Center 's not below now but above Enfranchis'd too from Earth's necessities And supports humane by Divine supplies Needs neither Rest Food Raiment as before As being to hunger thirst and tire no more And when Christ fed since 't was not Him to nourish But onely his Disciples Faith to cherish And in his Body rais'd those wounds and scars Became the brightest parts in their orb stars Such the Prerogative spiritual is Of bodies glorifi'd of Christ and His. First fruits imply the Later look what he Injoy'd we shall for act though not degree Each vessel full of true felicity According to its Receptivity If we mean while but rise from graves of sin And Transitories which most buried in If of such Bats we pitch an Eagles flight And to be where this Carcass is delight Then doubt not but who thus the first partake The second Resurrection bless'd shall make Thus by the resurrection of the dead The Living's Faith is chiefly comforted The COLLECT The Epistle Col. 3. ver 1. unto 8. The Gospel John 20. ver 1. to 11. Almighty God which thorow thy only begotten Son Jesus Christ hast overcome death and opened to us the gate of everlasting life we humbly beseech thee that as by thy speciall grace preventing us thou dost put into our minds good desires so by thy continual help we may bring the same to good effect through Jesus Christ our Lord who liveth c. Vpon Ascension Day or Holy Thursday DISQUISITION 14. WEe may well say of this Feast as the Jews of that same Sabbath John 19. John 19.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this is an High Day dies Solennis a day of Joy to all Generations both in respect of Christ our Lord and of all true Christian people as being the first day of Christs Ascension in the flesh for his Deity cannot be said either to ascend or descend this being the first day of his sitting in joy and glory rest and triumph The Proem at the right hand of God And as to our selves This the first day as it were of our right to Heaven the first day that our Nature entred there whence we have both a Priviledg and an Assurance to follow as this day the sentence of our corruption was changed and in stead of that curse in the beginning Earth thou art c. it was now said unto our Nature Ascend to Heaven and which never was to Angels Sit thou at my right hand c. Heb. 1. Sure Heb. 1.13 an inestimable happinesse was Christs personall Society his bodily Presence while he lived on earth could the hardened Jews have seen or seeing have perceived it but Light came into the world and darknesse comprehended it not They like the brutish Gadarens had rather have their swine then this pearle while the devout Saint Augustine made it you know the chiefest of his chiefe desires Romam in Flore Paulum in Cathredra Christam in Carne S. August 3 chief desires To have seen widowed Roome in her Virgin Foelicity to have heard that Divine Oracle Saint Paul out of the Pulpit but above all to have embraced his Redeemer in the flesh And could then have sung his Swann like Anthem the Nunc dimittis as cheerfully as old Simeon could willingly have closed his eyes with that blest object How full of joy needs must his presence be on earth in whose presence is fulnesse of joy in heaven I and who still carryed Heaven along with him And so fill'd with this joy of his presence were his Apostles he having oft miraculously sed them by Land saved them by Sea instructed them both by Sea and Land that they could not with patience endure once to think of his abscence or hear of his Departure and therefore one of them to enjoy him longer disswadeth him from his sufferings Mat. 16. though he be called Satan for his labour the rest in a sad copartnership of sorrow lament the death and losse of him Mat. 16.22 All his other actions were desiderabilia but this parting as another death here their affections cry out with the Pilgrims of Emmaus Mane nobiscum Domine we have now most need of thee Advesperascit For now the dark evening draweth on c. All of them at his Final valediction his telling them of his Ascending to Glory seem impatiently unwilling to stay behind him John 13.37 John 13.
knowledge of salvation to them that sit in darknesse and the shadow of death and too of good example to shine before men that they seeing our good works Why in fire may glorifie c. So that this holy Fire commendeth each of the Apostles to the world as Christ did Saint John Baptist both for a Burning and a shining Lamp and indeed He that hath knowledge or charity without zeale is but too like the Glow-worm hee hath some cold splendour without heat or efficacy whereas who so hath zeal without the rest as now a days too many such blind metled Horses They are so far like Hell fire that they burn and give no light but in whose brest soever they are united such are baptized with the Holy Ghost and with fire Again Fire is a bright Hieroglyphick of Grace I those Septem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven chiefe Donatives of the Holy Spirit are not frigidly demonstrated by Fire grace 1 as first Purgat Fire you know purifieth the Gold from drosse so doth the Spirit by the gift of Love purge out the old Leaven of Malice and Hypocrisie turning all Injuries into a Golden Patience grace 2 2. Liquefacit Fire melteth most obdurate Mettals and mouldeth them into any Figurations The seven Graces of the Holy Spirit So doth the Spirit by the Gift of Poenitence dissolve our steely Hearts conforming them to Christ and the best Patterns making them flow through our eyes like a Coelestiall Spring grace 3 3. Consolidat Fire constipateth and hardneth the clay so that no Rain or storm can injure it and so doth the Spirit by the gift of Patience confirme and fortifie us against all Afflictions grace 4 4. Decorat Fire maketh new and burnisheth the Mines So doth the Spirit by the gift of Knowledge Adorn and Beautifie the Minds of men grace 5 5. Elevat Fire carrieth up vapours and things of lighter Nature with its ascending motion So doth the Spirit by the Gift of Faith raise our Desires and sublimate our Indeavours towards Heaven grace 6 6. Illuminat Fire imparteth light to all that are about it and so doth the Spirit by the Gift of Wisdome enlighten the Understanding and direct the Practice grace 7 Lastly Dulcorat Fire you know sweetneth and preserveth things from corruption So also doth the Spirit by the Gift of Prudent Innocence sweeten our whole life into a continuail Feast and keepeth Soules intire from spirituall Putrefaction In a word our great God himselfe is a Fire saith Scripture to the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. which Saint Paul translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.2.24 Heb. 12.29 Hebr. 12. i. e. an eating fire to Sodome and Gomorrha Nadab and Abihu to such Stubble a Consuming Fire but to the Faithfull to the Poenitent as here Ignis illuminans a Light unto their Feet and a Lanthorn to their Pathes to guide their steps into the way of Peace Peace temporall spirituall and Eternal And now the Question of this Fire is extinguished admit here a few words of Tongues that 's the second Why in Tongues the Holy Ghost was pleased formerly to Appear in the milde Emblem of a Dove viz. when he flew down on him who was as void of Guile as that same bird of gall but now pointing out the effect by the externall cause hee speaks his presence in the forme of Tongues But as before of Fire so neither must we here imagine reall Tongues but their Similitude non carneae linguae saith my Author these were no fleshy tongues Gorran in locum no those had been too grosse incongruous Representatives of the subtilest spirit these were of a rarer substance suppose of purest air condens'd into this shape and lightned from above so that as before the Spirit descended Sicus Columba Matth. 3. but in the likenesse of a Dove so here no more then tanquam linguae only in the similitude of tongues Why in Tongues and in them specially ut qui Intellectui Lucem Ardorem Affectui Ori verbum ministraret in Tongues above all Figures that he who had given light to their intellectuals and fervency to their affections might now also add a voice and expressive faculties to the tongue without which all abilities are but like the talent in the napkin the napkin hid in the earth Jewels lock'd up in a Cabinet whose key is lost Act. 24. Elocution being the Oratours primum secundum tertium expression the ornament of all here is therefore opened to them a dore of utterance Caeperunt loqui variis linguis Act. 2. They spake with divers tongues as c. these tongues then betokened the Gift of languages wherby they were inabled to perform that great taske Christ had set them Mat. 8.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go forth and teach c. See God never giveth a burden but withall strength to bear it if he will have them teach He wil furnish them with Tongues else the Apostles themselves you see were not to go from Jerusalem and preach till they had received the Tongues yet how many in this daring Age praecipitate into the holy Function before any Receipt of the Holy Ghost in Tongues of as many languages as their Mother without ever waiting as the Apostles here or perhaps scarce once seeing the place where they are bestowed an Vniversity But on the other side no sooner have the Apostles here received the Gift but like good Stewards forthwith they imploy it Men ought to make a timely use of their endowments stil moving in the proper Sphere of their vocation And what have They to answer for that have received this Gift of Tongues and yet are dumb Psalm 39. I mean not that inforced silence which now many a David keepeth not without pain and griefe for it which Sin shall light on its Imposers but for voluntary Mutes I am sure Isai 56.10 the Prophet gives them but a biting Character Isai 56. and Saint Bernard as seriously as wittily on that 12th of Matth. ver 36. Of every idle word c. Etiam otiofi silentii reddenda Ratio Bernard in Mat. 12.36 as of idle words so of every idle silence saith he must an account be given here they immediately began to speak with tongues as c. Streight the whole multitude of strangers Parthians Medes and Elamites Romanes Jewes Mesopotamians Syrenians Cretes and Arabians all in a generall wonder acknowledge them speaking in their own tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnalia Dei the Wonderfull things of God And it may passe for one of those Magnalia the sudden Rise and strange Growth of the Church immediately there upon how from that Embrio In Jury is God known it commenced as it were per Saltum into a full stature by Proselytes of all Nations and daily numberlesse Additions This brighter Moon doth wax may she know no wayne These Tongues speak the converlion of the Nations but still increase til she
the Apostles Lazarus is dead and I am glad for your sakes that I was not there to us this Saint may turn it saying Christ lives and I am glad for your sakes that I was not there that you might believe through my incredulity and that 's his second fault we may not call it Infidelity it being but a particular act of dubitation and no habit of Renunciation Sins in our Nature are like Circles in the water propagating one another to the utmost Banks of our life we need be the more vigilant in preventing occasions of them Saint Thomas his former offence drew on this his absence caused Incredulity and that passioonately expressed Except I see in his hands the print of the Nailes c. Saint Cyril and others would fain excuse him Apud Mald. in locum and so return the favourable accident of his dubiety attributing it all to sudden passion and nothing to Incredulity as being extreamly greived that he lost the sight of his Master fearing he should never see him again From those words which he remembred Iohn 16.15 Serm. 156. de Temp. Saint Austin also saith that these words are but vox inquirentis non negantis the voice of an Inquirer not of a Denyer Doceri voluit Confirmari desideravit while he speaketh thus saith that Father he sheweth he hath a mind to be taught a desire to be confirmed Saint Ambrose too saith that he doubted not here of the Resurrection but the manner of it These are charitable extenuations but Truth himself reprehends him be not faithless but believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed many circumstances highten the infirmity if not carry it above one As first He was one of the Twelve as it were a Master in Israel a well instructed Disciple Secondly that he gave no credit to the rest of the Disciples though ten to one coming within some danger of that of Christ Luke 10.16 Luk. 10. He that dispiseth ye c. for he beleft neither Thirdly By suting his ill thoughts with as peremptory words Except I see c. Except I put my Finger c. Except I thrust my Hand c. i.e. Except I measure all by all my senses and find exact proportion I neither can nor will believe And herein to see the state of nature how blinde to discerne the things of God! Quid est fides nisi credere quod non vides Austin Tract 20. in Johan Heb. 11.1 Quo minus Argumenti plus Fidei videbat Hominem confitebatur Deum Aug. in loc And specially that hardest Article of the Resurrection which to the senses till Saint Thomas his experience seemed but a Fiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerneth not the things of God 1 Cor. 2. He hath his Faith at his fingers ends and yet for all this Christ treats him with so milde a Dialogue working so mercifully upon him as that his Sore was made his Salve his lowe ebbe became a floud of Faith and what was in him but as a grain of Mustard-seed became a great and fruitfull Tree and let us be of those Birds of Heaven that shelter under the branches of it Let us so shelter that we neither presume nor despair not presume for if the Apostles had their Slips we may well fear falls not despaire seeing how sweetly Christ here restored Saint Thomas to an eminent and most exemplary confidence My Lord and my God! and therefore t is a good caution Memento peccati ut doleas Petrarch I. de Rem Dialog 8 Memento mortis ut desinas Memento divinae Justitiae ut Timeas Memento Misericordiae ne desperes Remember sin to mourn and mend Remember death that thou must end Minde divine Justice that thou fear And mercy that thou not despaire Then though thou be a Didymus i. e a Twin and but of half a Spiritual Birth dubious and of a wavering Faith Christ will make thee a Thomas for perfection as that Name signifieth whose Faith shall be a comfort to thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfectus ceu perfectio Psal 37.37 and a pattern unto others to which Christ leadeth him by a sensible Demonstration vers 27. infer digitum using the method of his own terms and exceptions and thereby much convincing much attracting him bring hither thy finger c. and put thy hand Vers 27. c. He knew well what Thomas had said though absent and that speaks his God-head he condescends to Thomas and his other Servants weak desires and that speaks his Goodness I shall not think it here worth while to mention that needless question which many make a business of whether Saint Thomas did actually touch Christ or no when we know it was his resolution Vers 25. vers 25. and our Saviours offer vers 27. and for the Objection t is said onely Vidisti Credidisti Thou hast seen and hast believed an easie figure of Video pro Intelligo absolveth the Riddle to see and to perceive or understand are all one and so all the senses may see and interchange with one another Videte gustate Psa 34. Psal 34. O taste and see how gratious the Lord is Let us touch him Spiritually Col. 3.1 2. c. And yet more frivolous is that question whether Saint Thomas his words were an Exclamation My Lord and my God some Socinianized Grand-children of Arrius may pretend them to proceed onely from Passion as an Exclamation Lord what is that I touch c. but the Text is clear and by our Saviours Interpretation that to be Lord and God vers 28. Vers 28. Vt brevissima sic absolutissima Confessio saith Bullinger t is a short Apud Calvin in locum but a sweet and absolute Confession two words involving the two Testaments the sum of the Creed As much honouring Christs Resurrection saith one as those three Kings or the Wise-men did his Nativity Austin his meditat in Festo and with the like three presents he means sure Spiritual presents Tu es Dominus there he confesseth him a King the Lord Deus that declares him God and Meus that presents him Man and we may carry it yet higher by the Emphasis in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord and the God for many in Scripture are so called Magistrates and others besides in Opinion as the Apostle saith there be many Gods 1 Cor. 8.5 and many Lords 1 Cor. 8. but this the Paramount Psal 50.1 a very pregnant Text against unbelieving Jews and misbelieving Arrians Socinians and others my Lord and my God and not onely God but Lord also hinting our submission to his Golden Scepter our obedience to him as well as our beliefe in him They who are out at the Lord must never look to be in at the Jesus He is a Saviour to none but unto whom he is a Ruler if in that sense then may they in the other say My Lord and
there something Moral i.e. Competent Reservedness and due Gratitude though not tyed to the Jews number of daies and particular Oblation yet most necessary is such a retirement for recovery of strength and restraining of intemperance and then that their first publick appearance should be in the Temple to present their Benefactor the Christian Offerings of Prayer and Praise for his preserving them in the great danger of Child-birth Melanct. postil in locum which as one saith is magnum miraculum so great a miracle that they may well go and say with David and that not onely by Proxy and slight Bills put up at any time but also by their owne serious reponsals interwoven O Lord I will give thanks unto thee Psal 139.13 for I am wonderfully made Psal 139. my fruit is wonderfully made and I the Mother of it no less wonderfully saved I say the blessed Virgin thus submitting to the Iewish Rites it was not for her self but for our example saith Saint Bernard teaching us Pacifick Bernard Serm. 7. in Purific and morigerous Spirits and so far as peace of Conscience is not interrupted to seek the peace of outward Ierulem Pliny hath a story Plinius nat Hist lib. 8. chap. 40. and t is none of the worst that he tels of two Goats meeting on a narrow Bridge Quae non vim sed viam fecere that did not fall a Duelling and make away each other but one make way for tother by lying down upon his Belly and suffering his fellow to pass over him whereby both escaped the danger of the Ditch would God all that are two like them in some other qualities were but as like these Goats in this although necessitated Prudence and Humility for then surely would not so many fall into the Ditch the Ditch both Spiritual and Corporal But to close this Nicephorus and Reusn report that the blessed Virgin Mary dyed in Anno Christi 45. that was about twelve years after his Crucifixion Isaac Chronol while Bucholcerus placeth her death three years after but among them all we hear not any thing of her Assumption her Spiritual we believe as confidently as any but her Corporal we believe most difficult to be creditably evinced POEM 24. SEe here one purer then the Salmon Snow Yet doth the Legal cleansing undergo The blessed Virgin to the Temple hies To Offer there her purging Sacrifice But what need shee these washings who 's the Well Whence spring these Living waters but to Tell In her returning Feasts our Sinful years Need the purification of our Tears May here Obeysance then to us impart Endeavours to be purify'd in Heart She with an Offring to the Priests repaires But more to God with Gratitude and Pray'rs Presenting then her Son and Saviour there Where should our First-born youth and strength appear She that had born the Lamb presents a paire Of Turtle Doves all Hieroglyphicks faire Of that same Spotless Innocence and Grace That in her Soul and Body both took place And those indeed most acceptable Twins Being Offer'd purify us from our Sins The COLLECT-PRAYER The Epistle That for the Sunday before The Gospel Luke 2. vers 22. to 27. Almighty and everlasting God we humbly beseech thy Majesty that as thy onely begotten Son was this day presented in the Temple in substance of our flesh so grant that we may be presented unto thee with pure and clean mindes by Jesus Christ our Lord. S. MATTHIAS Here the Plate Vpon the Feast of St MATTHIAS DISQUISITION 23. THe New and Old Testament being idem velatum revelatum That is but one and the same vailed and Revealed we shall meet with in Reading of Them many mutuall Aspects and frequent sweet Reflections and one of Them here in the Election of this Choice Apostle who was to make up the Fracture in the Number of the Twelve For as Gods old Church and People stood and were Founded on the Basis of the twelve Tribes of Israel so Christ was pleased to Found his Church proportionably upon his twelve Apostles Himselfe being the Chiefe Corner stone Eph. 2.20 Ephes 2. Built upon the Foundations of the Apostles and Prophets Jesus Christ himself being c. Alii aliud saith Austin De Civit. Dei l. 8. c. 3â— there are variety of Descants on this Number twelve but all allow it mysticall and reflecting on the Twelve Fountaines of Elim Num. 33. while its 70 Palmes figure out the 70 Disciples and their victorious Doctrine Some make this number twelve looke back upon the twelve precious stones appointed for the Brestplate of Aaron Exod. 28. Exod. 28. Josh 3.4 Or on those twelve Princes chosen out of the Tribes of Israel Josh 3. Or to the twelve stones tooke out of Jordan and by Ioshua pitched in Gilgall Iosh 4. As those twelve he put in Iordan were a Type of the twelve Patriarches Aug. Serm. 106. de Tem. Lastly some make This Number to looke forward as on those twelve Gates of the Heavenly Ierusalem Rev. 21.12 wherein as Christ promised They shall be Iudges of the twelve Tribes of Israel Mat. 19.28 That is either in the Church by way of Censure and Direction or at Christs last Comming by their Comprobation But from the Number here made up To the story of Effecting it whereof in the Epistle for the Day Acts 1.15 Act. 1. you have a short and sweet Account from St Peters Mouth vers 15. both as to the vacancy and the Succcessor in those daies That is betweene the Ascension of Christ and the Spirits Descension Peter stood up in the midst of the Disciples and said c. whence to Argue Peters Supremacy of Power over the rest of the Disciples as some do is rather an Extortion of wit Bellarm. de Rom. Pont. l. 1. c. 22. than any faire Consequence of Truth He being Elected Prolocutor of their Convocation or by the secret Revelation of the Holy Ghost appointed to this Exhortation Calv. Beza in Locum and sure a Speaker pro Tempore is not above the Authority designing Him or any of his fellow Members save only in a Primacy of Order which may be allowed to Saint Peter for his yeares as well as for the Vindication of his Repute as having most of all deny'd Christ heretofore it now most became him of all the Colledge to be the mouth of the Company and forwardest in such a businesse and in those daies Peter stood up in the midst c. where He first sheweth the vacancy how Iudas his Apostleship became void and secondly how needfull that another should be chosen To the first applying That of Psalm 41.8 Psal 41.8 Men and Brethren This Scripture must needs have been fulfilled c. must needs where you must understand Lorinus in Locum necessitas hypothetica as the Schooles call it not an absolute but a suppositionall Necessity praedictions of Scripture being like the Legitimate Praedictions of
again And that with abjuration and execration and all the aggravations possible and all this too after Christs indulgent Dialogue with him Thou art Peter c. O see here and lament sad humane Frailty If such Rocks be shaken what shall Rushes if cheif Apostles fall O be not high minded but fear and let him that standeth take heed least he fall Yet let us not take notice of his foul steps onely but also of his washing them Vers 75. Verse 75. He went out and wept bitterly bitterly as ere he sinned O that we could as easily repeat his tears as sins and that we could so vindicate the former acts of our life as he did with the latter being ever afterward a diligent and most successful Apostle as though still a Fishing Catching three thousand at a Sermon Acts 2. till Herod Agrippa seiseth Acts 2.41 and imprisoneth him Chap. 12. Acts 12. intending to serve him as he had done Saint James but that the Prayers of the Church fetched an Angel from Heaven miraculously to release him That afterward about Anno Christi 51. at Rome he expugned Simon Magus whose imposture had so carried away the vulgar that they inscribed Altars to him Saint Peter and Simon Magus Simoni deo sancto to Simon the holy god But Simon Peter made him appear the worst of men though some have so pen'd the story as make the passages rather seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. More Poetical then real Thence passing into the lesser Asia he Preached a while unto the Jews being sometime called the Apostle of Circumcision until his Vision of the Feasting Sheet let down from Heaven with all edible Creatures of the Earth Acts 10. And thence Acts 10.11 emblematically instructed he became a Converter of the Gentiles also as Prudentius excellently Somniat illapsum Petrus alto ex aethere discum Prud. Enchirid Confertum omnigenis Animalibus ille recusat Mandere sed Dominus jubet omnia munda putare Surgit immundas vocat ad Mysteria Gentes Saint Peter dreaming of that Feast from Heaven Stor'd with all Creatures eats not of what 's given God checks his niceness clean expressing all Whence he to Christ doth unclean Gentiles call To which end he went afterward to Antioch Vide Alsted Chron. c. 27. where some write him seven years to have been Bishop and in Anno Christi 67. being the fourteenth of Nero he returns to Rome there abiding not many moneths and that not as Bishop but as a stranger though Damasus writes that he came to Rome Anno Christi 60. which was the seventh year of Nero and even thereby confuting those who affirm him to have sate Bishop there Five and twenty years when as Nero scarse reigned full fourteen in all but there all agree he suffered Eusebius l. 3. c. 1. And Eusebius and others say That in the Sixty eighth year of Christ which was the last of Nero Saint Peter and Saint Paul both both in one day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they had formerly born the yoke of Labors Isaacsons Chro. so now of Torture or rather were both together unyoked with the Rest of Martyrdom Saint Peter being crucified Inversly saith Eusebius to differ from his Master and Saint Paul beheaded by the tyranny of Nero who hence was justly stiled Dedicator condemnationis Christianae The Founder of those Ten Christian Persecutions POEM 32. Here you come forth to see with eyes of mind No Reed but a Rock shaken with the wind A Rock of Confidence and Faith profest Shook with a Faint blast of a Damsels Brest Yet like a well-set Oke rooted the more By storms and firmer after then before This Primate of the Apostles having been Longer with Christ and most his wonders seen Deservedly above the rest he most Doth of his love and stout adherence boast To his dear Lord who too truly descries His Champions fall yet praying for his rise He that left Ships and Nets and World and all When Christ and gainful miracles did call No sooner sees his Paths bestrew'd with Thorn But Peter like the rest leaves Christ forlorn Christ who from drowning Waves supported him He now leaves in a storm to sink or swim But did he not then follow to the Hall Yes to disown him and augment his Thrall Nice to see that High Court and this strange tryal But there espi'd first wounds him with denial Denies in a bad sense himself and next Abjures his Countrey and his Lord perplext Then his poor inch of life to loose so loath That he seals all with a perfidious Oath He whose unstain'd Profession all admire Was thus besmutted at the High Priests fire Was this the Rock not to be mov'd by death So tost and stagger'd by a Maidens breath Was this he liv'd on Miracles was this He that saw Tabors metamorphosis What is best Flesh and Blood left to it self Faith needs must wrack when each is his own shelf How vain all humane confidence how faril Christains 't is humble Faith and Pray'rs prevail Here Satan winnowed the choicest grain Yet our Lords Prayer purg'd off his Chaff again After all this Christ gave him but a look And that the Saint into the Peter strook Reflection and remorse met both together And made fair after though first showry weather Christs eye dissolv'd his frozen heart to tears And from those bitter streams sweet Fruit appears The monitory Cock then timely sings Alarums to his Soul and lends her wings For though his Master at this time he flie Yet for the same at length did stoutly die Lord be thy Word our Chantecleer of sin And when we start let thy Grace eye-us in And then such fractures maugre all complaint Well-set again shall make the stronger Saint Who knows so well what 't is to go astray The care of Sheep and Lambs best take he may Who Heaven most values by such streights as these Seems fittest to be trusted with the Keys I when all 's done this Peter proves the stone Which Christ hath hewn to build his Church upon And though all Tempests of the World assail That Faith yet ' gainst it Hell shall not prevail The COLLECT The Epistle Acts 12. ver 1. unto v. 12. The Gospel Matth. 16. ver 13. unto v. 20. Almighty God which by thy Son Jesus Christ hast given to thy Apostle Saint Peter many excellent gifts and commandedst him earnestly to feed thy Flock make we beseech thee all Bishops and Pastors diligently to preach thy Holy Word and the people obediently to follow the same that they may receive the Crown of everlasting glory through Jesus Christ our Lord. S. IACOBVS MAIOR The Plate here Vpon the Feastival of St. James DISQUISITION 30. THis Saint James was one of the sons of Zebedaeus Matth. 20. This was James the brother of John Jacobus Major and why called James the Great sirnamed James the Great and
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
But now from growing Evils mounted high Change but the Soule her Seat from Ear to th' Eye This bright Starre still doth Lead wise men to Christ Through this dark Bochim and Aegyptian Myst Nay here what himself doth in Heav'n behold Ev'n Blessed Visions doth his Book unfold In Eximium Pijssimumque Richardum Holdsworth S. T. P. Theologum Flexanimum HIc Celebri Fato Pollenti Claruit ortu Holdsworth Flos vatum Cujus Doctrina stupori Non minus Emicuit Totus fuit ere voluptas Et populo plaudente Favus Cant'brigia Gemmam Perdit Eximiam Londini Ecclesia stellam Fulgentem amisit vigilans Quemcunque Priorum Inspice Praelatum meritò Canit Hippo sagacem Urbs Constantini Commendat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auri Pagina Scriptores Loquitur Romana Solennes Sed nec Pinetum Corili nec sidera solem Aequant Annales Latios Graiósque revolve Prisca Parem ignorans aequalem postera nullum Ex hibitura Dies vates super Eminet omnes Solus Praeteritis melior majorque futuris Vpon the Pious and Learned Doctor Holdsworth THis Church as Isle's a Ring Holdsworth the Gemme Too bright for Earth now decks Heaven's Diadem We mourn our Losse He joyes in his Remove From Envious Men unto the God of Love Whose Learned Pious high and steady Soule No Gainfull Transmutations could controule Nor Hopes nor Feares Prisons nor Liberty Could move from Orthodoxall verity Nor Storms nor Calms could warp him the same Lives And like well season'd Timber never Gives Right owner of his Name which Sweet shall last And Holds ' worth still in Spight of Envy's Blast His Latter Prophesies then Left behind O may we Reall and successefull find Vpon the Early and neere Contemporary Death of Divers learned and Pious Divines viz. Doctor Featly Doctor Somes Master Browning Master Symons Master Haynes Master Chestlin Eminent all for Pen and Pulpit VVHat now most need Leave your poor Mother so To that Complaint of Jacob in his woe Joseph is not and Simeon is gone And must Death too our Benjamin Seise on These Prudent Watchmen equall Dangers saw With that Grave Guide o' th Church of Affrica Who when the Gothes and Vandalls enter'd There Took him to Christian Weapons Teares and Prayer Importuning Th' Almighty to Remove Or Them in Judgement or Himself in Love A Suite which his Great Master not deny'd For Austin soone in Besieg'd Hippo dy'd As much for These fure did their Prayers effect When all mens Church-Indeavours found neglect Early Transplanted from this Scaene of Wees Where spight of Virtue Crimson sinne so Growes Heaven was their Center while the Earth whirld Round While Classick Synods reel'd These stood their Ground These when the Church Like a Bestormed Barque Where Winds and Seas wage Warre and Skies grow Dark Like stoutest Marriners Expos'd Themselves To save the Vessell from the Wracking Shelves And Thereby soonest wash'd off with fierce Waves Were snatch'd away from us with hasty Graves Yet herein happy Fates did them betide That They for Presse or Pulpit harness'd Dy'd And though we mourn their worth when heard or Read Bless'd Spirits that have Them smile to see Them dead Or rather living in their better Parts Above in Soules below in Divine Arts. These were a Bunch of Canaans Grapes as 't were Which to make Wine for Angels God press'd here Who puls away such Pillars when he meanes The Fabrick should to Ruinous Extreams Yet that it might not alwayes so remaine There Ink's a Cement t'aedifie't againe God plucks such Stakes out of the Churches Hedge When He 'l set Sacrilegious Teeth on Edge Yet drunk with that Vine Lest to Hell they reele These both Disease and Med'cine did reveale God calls Home such skil'd Pilots from the Helme When He will Sin-fraught Vessels overwhelme Yet lest a totall wrack should us befall These fram'd and left a Card to Steere with all And who sayles by their Compasse cannot misse Mangre all Stormes and Rocks the Port of Blisse Vpon the prudent Dove and Vindicatresse of Stepmothers Mothers in Law justly half-hang'd by Fame Are now repriev'd by this Indulgent Dame Richer in Love to an Adopted Graft Then others to their Native usuall Craft Here turn'd to Sweetnesse Bits in stead of Blowes And for Neglect Good Breeding she bestowes Some talke of Memphis some of Jasons Fleece Perfumes some think none to their Amber Greece Awedge of Gold some boast a fine new Fashion Raiseth in others a strange Admiration Kindnesse Nam'd Thee more then the Law a Mother Earth ' mongst her Wonders shewes not such another A Consolatory to the Deprived of their Dearest Mate who thus bespeaketh the Relict THough a Right Turtle to thy Living Mate Yet now being Sour'd thou mayst not imitate In her incessant moanes that mournfull Dove Which thou exceedest in a Spotlesse Love If Nature claime her Tribute yet let Grace Christen thy Teares and Re-possesse her Place That Grief not Love but Envy doth expresse Which floweth from a Dear Friends Happinesse Who now is sfe from Griefe and Warres Above the Reach of Earthly Jarres By Christ sequestred happily From Sorrow Sinne and Misery Admitted through his precious Bloud To those Joyes here not understood Speed on thy Pious Race and then We nere to part shall meet againe Mean-time beare Christianly thy Cross And let not my Gaine seem thy Losse Fie-Lavish Eyes Dear drown not thine ' Cause God hath wip'd all Tears from mine That God ô high Advance for thee Himself might now thy Consort be Then all th' Affections born the Dead Be on the Living Off-spring shed In Oculos Catarrho labo rantes PLurima Lascivos intrant dum Crimina Ocellos Guttula nec madidis Exeat ulla Genis Efficit id morbus virtus quod debuit una Lumina defluxu bina madere gravi Culpae digna Lues Qui non peccata dolerent Lumina Diffluerent absque Liquore Sacro O tristes oculi vitreos Sic perdere humores Fletus Aeterni Flendo Notare Locum Foelices Oculi maculas si spoute dolendo Praevenerant Animae Corporis atque Cladi Morbus adhuc Foelix magis hic Medicina vocandus St Magdalenae fit liquor iste pius Tunc ad Supremi ac Animae Sponsalia Regis In soles oculi in vina revertet Aquae The Epigram upon sore Eyes thus rendred VVHile wanton Eyes Sinnes daily entertaine And no repentant Teares flow Thence againe A Disease doth what Vertue should effect Melts them into a dolefull Cataract And a just Scourge those Eyes that mourne not Guilt Their Teares should thus in Vaine and Pain be spilt Unhappy Eyes to lose such pearly Dews Which forc'd the Place of weeping but foreshews But happy those which freely Sinnes lament And so both Soules and Bodyes Ill prevent Yet Happier this Disease this Remedy If Maudlins cleansing Bath it prove to be Then at the Nuptials of the Soule 's Bride-groome Those Eyes shall Sunnes that Water Wine become Melvinus Poeta Scoticus De Altaris Cultu