3970. Nor need this variety cause any scruple or distraction no more then in the Dominical day so it be solemnized as neer as may be though the punctual hours in some cases cannot be retained and if our very Clocks accord not twenty fours hours some striking most when others fewest or scarce three Neighbors meet in the relation of a story done among them how easily may the most faithful Chronologers discent a little about the motion of the wheels of time that have been so long so long a running besides that speech of our blessed Lord Acts 1.7 to his Apostles Acts 1. It is not for you to know the times and the seasons c. Omnes calculatorum digitos St. Augustine saith Saint Augustine puts all Arithmeticians out of their numbers shuffling their Counters into a Bag of Ignorance The time when Christ born and indeed Pia est ignorantia Dei Arcana non scrutari Where the Scripture hath not a tongue it is Piety for us to have neither Eie nor Ear and therefore not to follow the wanton Postillers to the very year nay moneth and day and hour of Christs Nativity we may with more modesty and certainty collect it to have been about the two and fortieth year of the reign of Peaceful Octavianus commonly called Augustus Josephus telling us Josep Antiq. that that was the year of the general taxing and the Scripture telling us that that was the time of the Birth of Christ Luke 2. And therefore then was the time for Shiloh's coming Herod the son of Antipater an Idumaean being King of Judea and so the Scepter departing from Juda Gen. 49. then Gen. 49.10 when all the prophesies were accomplished all types and shadows substanced then was the fulness of time for Christs Nativity and then more particularly shortly after the Winter Solstice when night grows shorter and days longer to shew that now shadows were shortning dark ignorance diminishing and the glorious light of divine knowledge increasing John 3.30 John 3.30 And here let us borrow time to glance on the place where the Lord was laid and that was Bethlem as the Pharisees could tell Herod out of the Prophet Micah And thou Bethlem Micah 6.2 c. out of thee shall he come c. But why there Is it not a little one Yes therefore he chose it that chose all the circumstances of his Life and Death Vt nos doceret humilia eligere To teach us to choose the lowest rooms at Feasts or Synagogues and to be contented with our meanest accommodations as all exceeding his whose whole life was a continual Passion as one saith others Die Martyrs but he was born a Martyr Christ found a kinde of Golgotha even in Bethlem his birth and death as it were but one protracted act his Christmas day and his Good Friday Dr. Donne in Festo Nativit but the Evening and the Morning of his Passion Born among Beasts lived among worse died among theeves Born in the meanest Town the meanest House the meanest Room the prophets may wel call it his coming down the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his emptying of himself c. Bethlem an Inn a Stable and yet these not without their intimations In Bethlem where Boaz the Jew and Ruth the Gentile were married Ruth 4.13 There was he born i. God and Flesh married who married Jew and Gentile into one Flock together The Inn domus populi Entertains him that was to entertain all comers salvator populi The House of the people receives the Saviour of the people and the Stable still more extends his Grace unto the foulest sinner so repentant Again Bethlem was the City of David and Nursery of Kings of whose linage he was and though born in Bethlem by occasion of the taxing yet conceived a Nazarite thence came this good in spight of all ill Proverbs Luke 1. Luke 1.55 That Town of Ephrata which as it signifies fruitfulness is a Region not onely of Wood but of Wine saith Adricomius Adricom Delphius f. 41. and Bethlem signifying an House of Bread Affords us this comfortable extract That the Word made Flesh in the House of Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Region of Wine leads us to the Arms of Christ in the blessed Sacrament worthily received And now to avoid tediousness let me knit the Person and the End together which indeed as the Apostle saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 1 Pet. 9.12 a Great Mystery God manifested in the flesh c The Riddle which the very Angels as well as men desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. To pry into as through the Hangings of which we may say Deut. 4.32 as Moses Deut. 4. Was there ever such a thing as this For this Mystery as well as the Virgin Mary the Holy Ghost hath overshadowed yet may we also say of it as the Lepers in another case 2 King 7.9 2 Kings 7. This is a day of good tydings Maximum miraculorum beneficiorum as it is the greatest of Miracles so it is the highest of Benefits bestowed upon mankinde This wherein the Deity and Humane Nature were mutually espoused without either present confusion or future separation by an incomprehensible Hypostasis and ineffable union * Quis enarrabit generationem ejus Isai 13.8 for which then let curiosity be turned into gratitude and That be expressed in Hospitality and Devotion joyned least like Israel we proclaim an Holy day to Jehovah and worship a Calf Exod. 32.8 that so this eminent Festival may make up those three wonders * Bernard in Festo Nativi of the World viz. God and Man Mother and Virgin Faith and our Heart united POEM 6. Of Heaven and Earth This the bright wedding-Wedding-day God spoused Flesh and thence begot our Joy As Light from light yet in its Fount resides So Christ from God yet with him God abides Strange Mystery as the Eternall Son Who shall declare his Generation That Eagle in the Clouds what Angels Pen Can reach We trace him but as worm with men In whom when Sin and Misery at strife To end it well Christ took and laid down Life Of spotlesse and perpetuall Virgin-Mother Made in all sinless sympathies our Brother ' Tmust be a Virgin-heart Christ's presence wins Where Satan hath begot no crying sins While other 's stately hous'd an Inn's the best Room Earth affords unto this Heavenly Guest Whose universall Goodnesse will again Unlesse through their own fault All entertain And though rejected of his own this stranger Be sordidly thus cradled in a Manger Yet know and mourn it irrelenting heart Thou an Augaean fouler stable art Here he that made the Angels with Beasts lies Prophesy'ng him our bleeding Sacrifice Yet happy if like them we own our Lord Give him our Crib that is our All-afford Who so descended from his high renown To beat our Pride and haughty Passions down And all this did
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.
Coelum corporale Saint Austin Coelum 3. spirituale super intellectuale the Corporal Heaven saith he conteins the Spheres and whole materiall Fabrick the Spiritual One is the Habitacle of Angels all blessed Spirits the Super-intellectual is a Place apart a Sanctū sanctorum solely appropriated to the Deity and thither saith he Christ ascended as the Apostle meaneth Eph. 4.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farr above all heavens Ephes 4. into that true Paradise that habitation of light that light inaccessible the Kingdom of Heaven But read we not of others that ascended before Christ yes but like those that rose before him with difference enough Enoch indeed walked with God Gen. 5.24 and was taken away Gen. 5. and Elijah found a Coach-way to Heaven 2. King 2. So me dare not think these bodily ascended 2 King 2. but as 't is said of Moses Deut. 34. that God buried them no man knowing of their sepulchre unto this day Others dreaming that they are still alive reserved in some by part of the world personally to fight with Antichrist but suâ fruantur insaniâ let them have their Phansie to themselves Greg. the great in locum while we here distinguish with Gregory Homo purus Adjutorio indigebat These though purest of men wanted supporters you see a Chariot from Heaven and Angels to draw it but Christ by his own power whereby he first made all things lifted himself now above all things nay indeed Causa fuit ejus Ascensio His Ascension though later in time yet in order of Nature before was the sole efficient of their elevation as shall be one day of ours Next for the Instruments of his Ascension Ps 104 3. Act. 1.9.11 a cloud saith the text received him out of their sight and not unprophesied posuit Nubem vehiculum Psalm 104. He it was that made the Clouds his Chariots and rode upon the wings of the wind I that cloud was the Canopy of the King of glory which the blessed Angels carried over him while he was now going to that high Court of Parliament the Court of the most high to treat about a Peace 'twixt Heaven and Earth A cloud received him out of their sight we cannot without a just Reprehension pry with curiosity where God hath interposed a cloud of secresie Act. 1.11 and therefore let not the Piety of our Affections spend it self in vain desires of an Earthly Pilgrimage to see the pretended steps of our Ascending Saviour the Pressures of his Feet still on Mount Olivet but rather veiw and trace his spirituall footsteps I am sure more certain less expensive in his sacred Oracles of Scriptures for thereunto are we called saith the Apostle 1 Pet. 2. for Christ also suffered for us leaving us an example 1 Pet. 2.21 that we might follow his steps though not Passibus aequis yet Amoris Ephes 5. Eph. 5.2 Be ye followers of God c. and walk in love as Christ hath loved us Lastly the end of his Ascension was ut impleret omnia Ephes 4.10 that he might fulfill all things all things concerning us all that concerned himself for us to compleat the work of our Redemption and to Prepare each of us one of those many Mansions to open the Kingdom of heaven to all beleevers The day of Christs Ascension Pro Nobis facta saith Saint Bernard Christ his Ascension was also for our exaltation assuring us here with a confirmed hope that our souls shall whensoever separated ascend to him and at length our soul and body both like his by his to heaven John 14.3 And as unto himself to fulfill Prophesies Psalm 68. Thou art gone up on high Ps 68 18. hast led captivity captive c. Also to shew an irrefragable Demonstration of his Godhead by that exalting his Manhood into heaven to manifest to the whole world to Heaven as well as earth that glorious Majesty of his which by Divine dispensation had so long lay shrowded in the form of a servan till now by entring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man into Heaven such a new Guest as the glad Angels never saw there before and how readily me thinks how joyfully did those Dorekeepers of the house of our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open unto him when hee called Aperite Portas stand ope yee Gates bee you lift up yee Everlasting dores that the King of glory may come in And if some serious devotions have beleeved that at Christs Passion the whole Quire of Angels and Saints were interrupted in their sacred Hymns and for a season ceased their Singing Haliluiahs O what increase of joys by Rule of contrariety may we here imagine when he returned Triumphantly unto his Throne of Glory David as though he had heard that Musick of the Spheres awakeneth his Harp and Lute bears a part with them Psalm 47. Psal 47.5 Deus ascendit cum Jubilatione God is gone up with a merry noise and the Lord with the voice of Melody Gone up I to the third and highest steppe of all his exaltation and that is the Right hand of God And but a touch of that which mortalls cannot handle Dextra Majestratem Gloriam Honorem Denotat Gods Right hand what the Right hand is a Metaphor expressing Power Honour Glory Empire and dominion to all which Christ was here exalted Ephes 1.21 Raised from the dead Ephes 1.21 set at Gods right hand in Heavenly places farr above all principalities and powers might and Dominion and every name that is named in this world or that to come Indeed his Resurrection and Ascension were but Motus ad hunc Terminum Onely the motion tending to this perfection This being Solium Triumphale his transcendent Throne of Glory where Triumphing over sinne death and Hell He shall Raigne saith the Apostle till He hath put all things under him 1 Corinthians 15. 1 Cor. 15. And whereas the other two Resurrection and Ascension shall be in some manner common to us with Christ thorough his infinite goodnesse one day to Arise and ascend to Glory but to Sit at the right hand of God in his Kingdome of Glory is too high for the most beloved Disciple Heb. 1.13 that is onely the Fathers Gift and the Sonns Prerogative not communicable either to Man or Angell Hebr. 1.13 There he Sitteth alone the Posture of State of Rest of Judgement as one pithily and sweetly Quiescentis Regnantis Judicantis est Well is our Redeemer after his Passion and Ascension said to Sit at the Right hand of God saith he Quia post Laborem Requiescit Ardens in locum post praelium Regnat postquam Judicatus est Judicat as keeping his Sabbath of Rest after his six grand * His Nativity Circumcision Presentation Baptism Passion Resurrection Ascension Raulin in Festum Labours as after Conquest raigning and after himselfe adjudged being the Judg of all things and what a comfort
either Pliny tels us Nat. Hist that the Eagle knowes her young ones by their eyes their perspicacy and unlesse they can outface the Sun that she rejects them as a Bastard brood but I must tell you God knowes his children by their hands their liberality and will own no withered Jeroboams God requires no costly sacrifice as of the Jews Pauper est Altare Dei the calves of our lips Oblations of our hearts and hands is all He looks for and therefore to do good and to distribute or communicate forget not Heb. 13.16 Heb. 6.10 for c. Hebr. 13.16 And God will not forget c. Sola misericordia comes defunctorum Mercy is the sole companion of the dead and God hath given men wealth non tanquam Dominis sed Dispensatoribus not as unto Treasurers Enthymius but as to Stewards Imitate then the wise one in the Gospel Luke 16. For to every one shortly shall bee said Redde rationem Give an account of thy Stewardship And believe it none shall make a more comfortable reckoning at the Day of Judgement then the charitable man if you will believe the Judge Himselfe Matth. 25.35 Matth. 25. who there takes notice onely of such Actions as Feeding Clothing Visiting Ministring and those He sets upon his own Account Mihi fecistis Ye have done it unto me and therefore Himselfe rewards it with a Venite Benedicti Come yee Blessed c. And who thus practise the Communion of Saints here need no whit doubt his Eternall fellowship with them hereafter POEM 40. PArticular Accounts you have had hither Now take the Totall of All Saints together And that 's Communion Union with the Head And all the Members mutually shed Both the Saints Militant and Those above All knit together with the Bond of Love So that strong Sympathies thence rise in All So far as suits Each State reciprocall Yet not as though we Prayers might addresse To our Related Saints in Blessednesse Or as their joyes had leisure to look down On our poor Accidents of Smile or Frown But that in Generall both joyntly Pray Stil for the Churches Consummation Day The Number of th' Elect might be suppli'd And All together shortly Glorifi'd Thus Earth's Hosannah onely not so long And Heavens Halleluiah's the same song Thus Love 's the Cement of the World the Chain Links Heaven to Earth and Earth to Heaven again Where Strife is Hel's begun but where This Love There 's Heaven i th' bud below full blown above No Article of Faith Cures more complaints Then This Communion of All Blessed Saints The COLLECT The Epistle Revel 7. v. 1. to 10. The Gospel Matth. 5. v. 1. to 13. Almighty God which hast knit together thy Elect in one communion and fellowship in the mysticall Body of thy Son Jesus Christ our Lord grant us grace so to follow thy holy Saints in all vertuous and godly living that we may come to those unspeakable joyes which thou hast prepared for them that unfainedly love thee through Jesus Christ c. Vpon The four Ember weeks at the four seasons of the year The ARGUMMNT OF all the solemn Fasts as Lent holds the first so these the second place times of Dovotion anciently observed at the four seasons of the year viz. the first being Wednesday Friday and Saturday after Saint Lucys Day Decemb. 13. the second being those dayes aforesaid after the first Sunday in Lent the third being the said days next following Pentecost Which are the Ember weeks the fourth the same days next after that called Holy Crosse Sept. 14. and they were then observed among other chiefly for these * Leo de Jejunio decim Mensis S. 4. Hierom in Zach. 8. And why then observed Reasons 1. That Christians might not come short of the Jews Devotion but improve the same opportunities to better ends that so consecrating the first Fruits of each season unto God the Remainder of the year might all be Holy 2. That such Devout abstinence might at once chastise the exorbitancies of the ending Quarter and caution That beginning 3. That the Devotions of them might both Apprecate the Almighties Blessing to the Fruits of the Earth then either sown sprung up Ripening or gathered and deprecate the dangers and distempers commonly most incident to those Seasons Lastly with ferventest devotion to Assist the Churches sacred Ordinations which were of old Solemnized the next Lords day following Each of These and which ought as by CHRIST and his Apostles so ever by their successours to bee performed with Prayer and Fasting Luke 6. ver 12. Acts 1. verse 24. and ch 13.3 POEM 42. WHo strictly Primitive Devotion seeks Must Rake out of Times Ashes Emberweeks And blow them too into an holy Flame Of Prayer and Fasting sinfull Lusts to tame Next to the soul Feast Lent these Fasts of old The Church did every Quarter solemn hold That Christians zealous might as Jews appear And Consecrate Each season of the year For if first Fruits grow ripe in Piety Of Things or Times the rest will holy be Then let our Janus zeal at once lament The Sins forepast the following prevent The First in Advent First sacred Abstinence makes Preparation To entertain the Author of Salvation Cleansing the Stable garnishing the Heart That he may There reside and never part Such vessels as are full can hold no more The Rich go empty while Christ Feasts the poor This true Mortification vices kils And 't is the the Hungry soul our Saviour fils The second in Lent And now conformity to Christ bids Fast And Pray for he did both and more did taste That bitter cup of Divine wrath for us Shall we do nothing when He suffred thus Fasting and Prayer was ever prescrib'd good Before a Medicine and such Christs blood Whom Satan tempting had so foyld a Pull That where he tempts one Fasting Thousands full The third after Pentecost Now doth Religious Abstinence attend That Sacred Spirit which did of late descend On the Apostles and them all inspire Requiting Holy zeal with heavenly fire Those then that Blessings from above expect Must not these Duties in their times neglect But if they look for the descending Dove Must wait with Prayer and Fasting Faith and Love The fourth Sept. 14. And now our Crops are Ripe we going to Reap Hath God no Harvest no part of our Heap That gave it all shall he fill every place And our Hearts only empty be of Grace No Prayer and Fasting now wil quench excesse Both sin and sicknesse of the time suppresse Let these Devotions then bring up the Reare And mak 't an holy and an happy year The Churches last and not the least good sense Was this being sacred Orders to dispense On the Lords day succeeding each of these Sought God by Prayer and Fasting to appease That so by joynt Devotion might be gain'd Choice Blessings on her work and those ordein'd That thence the outward ecchoing inward call
Can'an and each Fast Is both the so uls direction and repast All so exprest that I am glad to know You have begun to pay the debt you owe. Iz. Wa. Sanctitas Rediviva or the Resurrection of Primitive Devotion practised and indeavoured by a true Friend to Reformation E. SPARKE Rude warrs and gilded ignorance with a rout Of self conceited humorists did put out And quench our holy Fires Robbing Devotion Of all her comely dress leaving her portion Shame and Contempt Vexation to attend her Now sick nor house nor friend for to defend her Scarce SPARKE of Piety or Charity could be Seen or afforded till it came from Thee Who rak'd up too in Embers though obscure Uncloud'st Devotion to its Lustre pure William Wimpew Ad Amicum suum Authorem EDVARDUM SPARKETIUM Adsint Romani colit quicunque Novatum Inspiciant tua scripta legant Collecta revolvant Libri Divini flammam dum murmure cingunt Corda sua Antiquo inspirentur Lumine vero Quaerendo nodos fiat laqueantur ut ipsi Rete tuo Antiquo passo captare Novellos Eodem ad Authorem Dum pia dum prosint tutò tua scripta peragrent Non rapidos curent ventos quae folia spargant Cumaeae Vatis nec curent Festa Nefastos Omnigeni venti conspirent flamina Vulgi Non Poesin sacram nec Sanctos urere possunt PETRUS VOVVEL Upon the AUTHOUR and his Worke. WHen the rude Vulgar in their headlong rages Pull'd down those sacred things which former ages Did hold inviolable they began To levell Times and Places and next Man Laid wast those Dayes which our Grand sober Sires Hallowed to warme their zeale by heavenly fires Dispark'd the Churches and to Barnes did give Pow'r to contest for the Prerogative When th' Churches dayes they with successe decri'd Next bark'd at those which Heaven had sanctifi'd 'T was time to write when dayes to Saints assigned Were all degraded and the Lords new-coyned Our Authour like the wiser few stood still Observes admires and lets them take their fiill And now in milder temper he begins T' assert those truths which their blind rage call'd sins 'T were madnesse in a whirl-wind to resist With any arguments but club and fist Thus God when all things were i th' Chaos hurl'd Did first make Light and then he form'd the world The Author so with imitating Art Informes the judgement first then moves the Heart Not like the Pseudo levites of this season That Preach all Vse without Ground Proof or Rreason His Prose so sinewy and yet so smooth His Verse so full of rhime and reason both His Prayers so heavenly and his All so good Makes him at once admir'd yet understood The Poets Character he hits aright And does at once both profit and delight The ancient Method he doth well repair In this Designe a Sermon Psalm and Prayer May this Work thrive that after Times and we May keep one Festivall to 's Memory And Bonfires make from whose undying flame Shall rise bright Sparkes t' immortalize his Name ALEX. BROOM To his worthily esteemed Friend E. S. the Author MAy David's Harp here be free from his fears Whilest with heaven's Musick thou charm'st humane ears Strung with Hosanna's touch'd b' Amphion's Quill But more harmonious for 't not onely will Erect Thebean Palaces but raise Our Hearts more sacred Temples with due praise Unto the Lamb which sits upon the Throne And his concomitant perfection Which made my yet unpinion'd Muse fly forth To snatch a Lawrell here to crown thy worth But though Icarian Fate my Wreath surprize This triviall Offring's still a Sacrifice NIC. CHAMBERLAIN To his Worthy Friend the Author BRight shining SPARKE of consecrated Fire That doth pure Incense at the Altar burn Thy quickning Flame doth sacred Heat inspire And makes our Souls on the right Axis turn How is the World beholding to thy Light To draw it forth of a Cimmerian Night Nay Heaven it self thy Debtor is For blest Immortall Tenants highly memoriz'd By Ages held the purest and the best Would soon grow obsoleted and despis'd Did not thy hallow'd Muse with Rayes divine Make 'em like Sol in his Meridian shine Flora displayes not more Varieties Red-cheek'd Pomona brings not more Delight When most enamell'd each in Child-bed lies To charm the Senses of Taste Smell and Sight Then Here occurr in party-Vesture deck'd Profit and Pleasure to the Intellect Star-Gazers all you may be freely bold T' expunge our Saints This Calender will doe You write in Red Our Author writes in Gold You write but Names He Names and Natures too Your first of Jane must a fresh Modell see But This will last to bless'd Eternity H. DELAUNE UPON Christian ○ Solennitas ab eo quod solet in Anno esse dicitur S. August Serm. 186. de Temp. Solemnities in Generall Exod. 16. Ps 112.6 1 Cor. 14.40 DISQUISITION 1. SHall all things have their appointed Time Eccles 3. as the Wise man speaks and not Devotion which sure should rather have a share in all times whatsoever For albeit Religion be not tyed to Time * Confes Helvet c. 24. yet can it not be planted or exercised without a due Dividing and allotting out of Time for it and forasmuch as it is kindly to gather all fruits in their seasons so too is it for the Church of God to consider each of his great Benefits even in the day wherein it was wrought as neer as can be imagined and therefore it is well ordered by the true Churches Ancient and Modern to solemnize the memorial of Christs main Actions and Passion with the imitable vertues of his Saints and Martyrs upon set-times and annuall revolutions lest haply in a while those Persons and Things be forgotten that ought to be had in everlasting remembrance To which end saith Saint Augustine God hath designed weekly and his Church annuall * De Civit. Dei lib. 10. cap. 4. Commemorations of the Mysteries Means and Witnesses of our Redemption to preserve a Solemn memory of those high Benefits which either by Himself or any of his blessed Instrumens he hath betstowed upon Mankind Not that we should luxuriate in Festivities as some do dedicating Dayes even to fictitious Saints that never were men or had a name but in mistaken Calenders as it is doubted by the two grand Supporters of the Heterodox perswasion Bellarmine and Baronius Lib. de Beatitudine Sanctorum cap. ult whether there were ever any such man as S. George or such a woman as Saint Catherine The Cardinall doth acknowledg that they worship certain Saints whose stories are uncertain reputing the Legend of Saint George Apocryphal for all 't is used in the Missall Eccl. Annal. Tom. 2. ad Annum 290. and Baronius confesseth as much of Quiriacus and Julitta to say nothing of Saint Christopher and others declaring plainly that their Acts were written either by Fools or Hereticks So that they seem much in danger of two places
manifestation of manifestations The first Casaub exe◠cit 2. N. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being that of the blessed Trinity all the Three Persons as witnesses sensibly appearing on it Mat. 3.16 the Father in the voice the Son in the Flesh and the Holy Ghost in the Dove manifesting Christs glory at his Baptism The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Boys in Fest For that on the same day twelve month after his Baptisme which Baptisme was on the same day 29 yeers after his Birth his Glory appeared at the marriage in Cana by turning water into wine Joh. 2.11 Joh. 2.3 and the most pertinent is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This appearing of the Star to the wise men Three main Considerables and their holy Pilgrimage to Christ Matth. 2.10 wherein are most remarkable the Travellers their journey and their business In the first their Condition and Country In the second their guide and Diligence In the third their Bounty and Devotion I must rather touch then handle each of them First their condition speaketh them at once Wise and great men the Name then of Magus in that Age when Philosophers did reigne being in greater account then that of Magnus saith Ludolph and others De vita Christi p. 1. c. 11. Magi hints their wisdom and speaks them such among their own as the Philosophers among the Greeks Scribes among the Iewes Chaldeans among the Assyrians c. e Meliore Luto of the wisest of their country that they were great ones not to mind the Friers only Maldonat in locum or lesuites who somewhat modester say they were Reguli not Princes but petite Lords of some small places like those Kings of Sodom Gen. 14. c. and so sufficient initiatorily to make good that of the Psalmist Kings shall bring gifts Psal 62.29.72.10 but for their names coyned in Hebrew Greek and Latine as also for their particular Age and several Translations and changing of their scaene Constant ex picturà sed non ex scriptura Austin meditat in Festo 't is sooner painted on a wall then proved by the word and therefore I pass them as too uncertain and ridiculous wondring that men should be so easily fooled with an abused story of the wise Men. Their country in general was Eastern and so Heathens the first fruits of the Gentiles Ab oriente ad orientem saith Chrysologus sweetly from the East S. 156. they came to Him that was the East whose name is the East Zech. 6. Rev. 2. Zech. 6.12 Rev. 2.8 and hence the Ancient Christians used their posture toward the East in prayer buriall c. as the Moores toward the South and Others toward the West Vnde dies nascitur inde fidei initium Thus whence the light ariseth the day-spring of grace appeared For the second their Journey it had an heavenly Conduct a Star so the Scripture cals it what need we strain to think it an * Enthus Theoph in locum Angel with some the †Author de admirab Scripturae Holy Ghost with others I am content to think it with ‖ Orat de nativit in loc cit Nyssen and Aquinas a new one created for this purpose and differing in place in the Air in motion not circular but like Israels pillar of fire and in brightness shining both night and day as the wise Poet sweetly chants the wonder of it Quicunque Christum quaeritis Prudentius in Hymn Epiph. Oculos in altum tollite Illic licebit visere Signum perennis gloriae Haec Stella quae Solis Rotam Vincit Decore ac Lumine Venisse Terris nunciat Cum carne terrestri Deum You that of Christ true Seekers are Look up and view this new-born Star In which you may discern a Signe Of everlasting glory shine This Lustre hath no Parallel But doth the Sun it self excel Lightning the sin-benighted earth With Gods approach in humane Birth Yet were they led more by an Inward then an Outward light not as Albertus thought only by their skill in Astrologie but as Leo Veritas illuminat Magos infidelitas obcaecat Magistros Truth illuminateth the Wise men while infidelity blinded the foolish Jews S. 3. in Festo whose great Doctors were like the Highway-statues directing others while themselves stand still a Star is their conduct as holding best proportion to its object Lux mundi Christ the light of the world and the bright morning-star to the Prophecies Num. 27. the Star of Jacob Num. 27.14 and to themselves as being Astrologers and Stars the capitals of the book of Nature and this in particular magnifica lingua coeli S. 3. in Festo as S. Augustine calls it the eloquent tongue of heaven and I may adde Psal 19.1 Quae enarrat gloriam Dei that declares the glory of God his light unto the Gentiles Nor was their Guide more eminent then their Diligence imitable for no sooner it appeared but they followed and attended it not sticking at the season though Winter or the distance though some hundreds of miles or the difficulties and dangers of it as thorow craggy theevish desarts Faith takes no notice of discouragements but persevereth as they did till it come to Christ Where lastly mark their Business Matth. 2.3 and bate worldly Anxieties Venimus adorare We are come to worship him practical Devotion and that devotion exemplarily evidenced in three things first in prostration of the body They fell down before him Matth. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of most emphatical humiliation Se more canum prosternere even fawning and creeping like Spaniels to their master Pardon the Metaphor for thence 't is taken How immodest then are those that grudge him Hat or Knee Secondly in adoration of the soul believing confessing worshipping him vers 3. How these first fruits condemn the later V. 3. And thirdly both those hightned and confirmed by an oblation of their presents vers 11. Faith justifieth the soul but Works justifie our Faith as though their piety and bounty had been emulous of His they worshipped who indeed giveth every good and perfect gift corporal spiritual James 1.17 temporal all which they return and eccho in some measure by their former actions the last whereof were not onely enriching treasures but significant emblemes on Christ's part Gold as to a King Frankincense as to an High-priest and Myrrhe as to embalm Mortality as the Christian Poet sings Hic pretiosa Magi sub Virginis ubere Christo Prudent Enchirid Dona ferunt Puero Myrrhaeque Thuris Auri Miratur Genetrix tot casti ventris honores Seque Deum genuisse Hominem Regémque supremum The Wise-men here choice treasures do dispense To Christ and Mary Myrrhe Gold Frankincense While she 's astonish'd at this glorious thing A Maid at once to bear God Man and King On man's part the Gold of Faith the Incense
Monthly Yearly Fasts as well as Festivals as shewed before and this duty was frequent among the Prophets and holy Saints of God witness David Daniel Esther Judith Esth 4. the Mothers of Samson and Samuel the Ninevites c. And afterward the Law of Grace was proclaimed by abstemious Iohn Matth. 11.18 Nec manducans nec bibens Mat. 11 he and his Disciples Fasted nor were they or the Pharisees themselves blamed by Christ for often Fasting but for their boasting hypocrisie therein Chap. 16.16 Matth. 16. in such holy duties He loving cheerfulness sincerity and secrecy Ocult hominum basilisci operum the designed eyes of men being the Basilisks of all good actions Moreover our blessed Lord himself by his own practice did canonize the sacred use of Fasting Chap. 4.2 Matth. 4. fasting fourty daies and fourty nights at the dedication of the new Covenant as Moses at the old In pious Imitation whereof not emulation hath his Spouse the Church since derived her Quadragessimal solemnities yet not as necessarily imposed from that example but voluntarily thence devoting some such time to Christian abstinence looking at the moral of it and not at the miracle modo possibili Jansenius de Quadrages as the School not wholly abstaining à toto all sustentation yet at least à tanto bating both of the measure and the manner of our usual diet Dan. 10.3 like Daniel 10.3 I was in heaviness three weeks of daies saith he and eat no pleasant bread neither tasted flesh nor wine the better to prepare our selves for holy duties by subjugating the flesh and infranchizing the Spirit to liberal contemplations and this is it Saint Basil intimates when he saith Christus noluit tentari usquedum jejunasset that Christ would not yeild himself to be tempted untill he had first arm'd himself with Fasting yet not as he could otherwise have incurred any danger but thereby saith he to teach his Church and us what guard to stand upon that Fasting and Devotion were the onely armout of proof against temptation to which end as Ecclesiastical History telleth us the Western Churches Socrates l. 5. chap. 21. Rome and others Fasted pertres septemanas inte pasca three whole weeks before Easter Qui autem in Illyriâ tot a Graecia sex simul jejunant quadragessimam appellant but the Eastern Churches all Greece Illyrium and Alexandria continued this solemn Fast as we did for full six weeks before the Resurrection-Festival and t is fit saith one so grand a Feast should have such ample Vigils and that at this time of the year especially both for prudent and pious reasons now the Body best can bear it and with most advantage to the general increase and t is fit sure some time should thus be set apart at least once a yeer for the Soul for each one to take an account of himself as well as of his shop wherein by Fasting Prayers and Teares those three heavenly companions Gen. 19.2 like Abrahams three Angels to make his peace with his offended God and none so fit a season as this wherein we Celebrate the Passion Christ sufferings for sin the strongest motive to repentance to see their heinousness none otherwise expiable then by the bloudshed of the Son of God! and now did the Church humble her self with Fasting and other holy duties that God would vouchsafe a gracious acceptation of such as were presented by her either by the holy Sacraments or Ordination both being as about this time more solemnly performed This was the convenient tradition of antiquity touching Lent and solemn Fasting not as absolutely Commanded or accepted of God barely for it self as of some special merit in its owne nature as some strain up the pegs too high but respectively and onely for such ends as follow Psa 58. viz. as t is a devout Handmaid both to Piety and Charity Isa 58. it sets the greater edge upon our Prayers kindles our zeal and enableth us the more to every good The ends of pious Fasting testifieth to the world our Pensiveness for sin doth as it were amerce and punish us for former excesses undermineth the strong holds of Satan hardeneth whom pleasure would melt it not onely relieveth but encourageth the poor to patience in that hardship which they see voluntary in others out of Religious purposes and it checketh and admonisheth sensual persons with wholsome examples of Frugal and severer life lastly by these abstemious contemplations we here as t were begin the life of Angels fore taste the sweetness of that heavenly Manna anticipate the excellency of that life which we shall one day live in heaven where we shall hunger and thirst no more after such outward nourishments fed only with the beatifick vision of the Lamb and the Fountain of living water yet for all this Antiquity and instrumental Piety of Fasting some are cloyd with it stomackful at very Abstinence and even uncivilly disgorge themselves against it both in their practice and invectives So that the Church complains with David Iejunavit anima Psal 69.10 my soul fasted and it was turned to my reproach These Fast-breaking Hereticks are as old as Epiphanius his time I might have said as Epicurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Slow-Bellies saith the Apostle He meaneth not at their meat Tit. 1.12 but to all good inclinations belly Gods that think the best Feast-maker the perfectest Saint and especially if on an Ash-wednesday or a Good-friday and yet so meer Spirit forsooth that all our corporal assistance to devotion pleaseth not Epiphanius bestoweth on them his 73 Heresie Epipha 73. haer Haeres and they deserve it you shall meet their Objections answered elsewhere I will not here spoil the Harmony of our speculation with their discord Passing then the Adversaries look we unto our own practice lest some as justly complain of us as honest Lindanus of the other perswasion Panoplia lib. 5. c. 11. Jejunta nostra vini copia natant piscium varietate carnium delicias superant Our Fasts abound with lusty wine saith he and with variety of choicest fish we outvie the luxury of fleshly delicates Or if not so yet are there other abuses of this Fasting some making it their gain some their Physick some their Art and I hope some their Virtue The six several kinds according to the old verse Abstinet aeger egens cuptdus Fallax gula virtus the sick man fasts but t is for for want of appetite the poor man fasts but t is for want of nourishment the covetous man fasts and t is for want too for want of the gift to eat of his labours the Poet laughed to see an Ass loaden with Gold feeding on Thistles but a good man may mourn to see this folly among the Sons of men The Hypocrite fasteth too twice a week if you will believe him but that fast is a pampered body in a Pharisees dress a short haire perhaps and
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
of all creatures Man and to whom they are all subservient yet this large Commission of the Apostles is since again contracted into Provinces Dioces and parishes yet too with some latitude of preaching any where Acts 1.9 as need or occasion shall require And when he had spoken those things he was taken up Acts 1. ver 9. not till then Observe the God of Order Hee would not leave the World as it were Forbeares his Glory untill hee had first established all things in a composed setlednesse it is Christian wisdom then the timely ordering of our Affaires e're Death prevent the care Achitophell was so far commendable 2 Sam. 17.23 that He set his house in order before he disordered himself 2 Sam. 17. It is counsell worthy a Prophet to give and a King to receive Set thine house in order for thou must die 2 King 20. thy treble house of Soul 2 Kin. 20.1 Body and Estate and when he had spoken these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up the word intimateth not any outward aid or supportation a glorified body needing no such advantages as is foreshewed etsi Angelico comitatus obsequio Bern. in festum non tamen fulius Auxilio though Angels bare Him company they bare not Him They were his Servitors not his Porters and you know the Apostles saw them in the place of Attendance below him far behinde him Act. 1.10 Act. 1.10 Yea he who of his own Will laid down his body in the dust the same by his own Power raised it up to Heaven so the Apostle using the Active voice likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.10 He that descended even the same also is he which ascended Ephes 4. And with the affectionate Disciples now to look a little at the Circumstances of our ascending Saviour The Time you know was forty dayes after his Resurrection Acts 1.3 so long was his second life on earth repressis adhuc fulgoris sui radiis Moses-like vailing the splendor of his glorious countenance 40 daies His body had formerly been acquainted with that number Mat. 4.2 Matth. 4. having forty dayes miraculously abstained all naturall sustenance and here again abstaining in some kind if not somewhat of his celestiall Banquet yet at least his Banqueting-house of Heaven 40 dayes Of all which time himself can onely give an account 'T is not for flesh and bloud to trace the ways of Immortality Yet sure we are The time of Christs Ascension that his stay was not as some of his Apostles thought then to restore again the Kingdom to Israel S. Bernard calleth those weak thoughts of so well instructed Disciples What should an heavenly body do with an earthly Throne how poor a businesse is the temporall Kingdome of Israel for the King of all eternity and me thinks the fond Millinaries should be cautioned by these Misprisions No a more acceptable reason why our Saviour did not immediately ascend from Golgotha to Paradise from his Grave to Heaven per saltum which had been all one to his omnipotence was more fully to convince the diffident world of the infallible evidences of his Resurrection as also more fully to instruct his Apostles in the mysteries pertaining to the Kingdom of God Acts 1.3 Acts 1.3 Yet longer then forty dayes he tarried not saith Augustine ne videretur terrena meditari least he should seem to affect or meditate on earthly things and thereby I hope lendeth our souls wings to fly along with him to Heaven yet by the way take notice of the place of Christs Ascension And therein of a duplex terminus the place from whence and the place whither the Terminus à quo St. Luke in his Gospel telleth us was Bethania Luk. 34.50 in his book of the Acts The Mount of Olives But he will soon be Reconciled to himself if we take notice that Bethania in latere Montis oliveti sita Act. 1.12 that the village Bethany is scituate in the way and on the side of the Mount of Olives both neer Jerusalem This Mount you know our Saviour much frequented so that a Reverend Prelate of our own calleth it his Pulpit Bishop Hall Thence indeed was his Doctrine wont to distil like the dew and his Prayers to ascend as Incense and this very mount was the place of his Agony but now the Hill of his Triumph and victory once he found it planted with Thorns Cant. 8.14 or worse but now one of those Mountaines of spices Cant. 8. how fit was it the same place which had witnessed his Humanity by suffering there should likewise testifie his Deity by his ascending thence the same place for both Passionem Ascensionem Eodem spectare docet The place of Christs Ascension demonstrates both his Passion and Ascension tended to the same end mans salvation And in that he ascended from Bethania which signifieth an house of affliction and obedience how doth it incite us to that better sacrifice obedience and forewarn us that we must not likewise look to ascend but from the place of sufferings Per varios casus per tot discrimina Rerum Tendimus in Latium Through many Tribulations must we enter into that Kingdom Acts 14.22 Now the Terminus ad Quem Act. 14.22 to which he ascended was the highest heaven I whether else but home to his own habitation jam cum se Dominum universorum quae sunt in terrâ mari inferno probasset and saith holy Bernard having already proved himself Lord of earth sea and hell as the Earth acknowledged him her Lord when at his voice She rendred up his Lazarus and quaked at his passion the Sea obeyed him when as it became a glassy pavement to his feet and his treasury for Tribute And Hell confessed him Conquerour when Satan yeilded in the wildernesse and was out-braved by Him O Hell where is thy victory it therefore now remained that as Lord of Heaven also He should pass through all the yeilding Regions of the aire unto the Glory of the highest Heavens Old Philosophy told us of eight severall Heavens Aristot l. de coelo and new hath since found out three or four Orbes more but the safest guide Theology reduceth all to three 2 Cor. 12. 2 Cor. 12.2 The first taken for that Element of aire Gen. 1. and frequently in Scripture the fowles of Heaven The 2d. for the whole Frame of the coelestiall Orbes viz. the Firmament and Planets Psal 19. Coeli enarrant Gloriam Dei Every Star is as a Golden Tongue materially to speak the praises of their Maker But the third is Sedes Beatorum that Glorious Mansion where are the many Mansions of the Blessed called by some Coelum Empyreum not as being of any burning nature but of a Fire-like lightsome brightnesse Saint Paul who was wrapt thither calleth it the third Heaven in relation to the former two Saint Augustine giveth another proper Tripartition of
is it to have a Friend of the Judg before we come to the Barr and that is our consolation if not our own default Christ is ascended our Best friend our Brother our Advocate and now we have a Mediatour in Heaven I till this Peace-maker went up Sin had set open war 'twixt heaven and earth Justice with an unbound Arm fetched a more heavy stroke not only on single persons but upon whole Cities Gen. 17. Gen. 7 Gen. 19. nay on the whole sinful world Gen. 7. then no Moses in the gap no Jacob there to wrestle for a blessing but now happy day for us the Angel of the Covenant is gone up to hold the hand of the striking God of Abraham our Aaron is at the high Altar to pray for the People Heb. 9.24 The Sanctum Sanctorum Hebrews 9.23 Christ our high Priest is entered into the Heaven of Heavens once for all to make an Attonement for us what place then is there now left black Dispaire but only Hell Rouse thee afflicted soul and ly no longer in the groanes of Cain For though the envious man Satan be ever pleading against us at the throne of God yet now is salvation in heaven saith Saint John and the power of Christ which casteth down the accuser of the Brethren Rev. 12.10 c. Rev. 12.10 There his Intercession cries louder for us then our sins against us Ostendit Patri vulnera saith Saint Augustine He is ever shewing to his angred Father those wounds He suffered for our sins and so whatever he be with us God is in Him appeased Thus pleadeth he our cause before the eternall Judge an Advocate 1 John 2.1 1 John 2. If any man sin c. Yet for all this presume not Ransomed Soul bee not high-minded but fear God forbid sinne should because grace abounds Desperation like Saul slayeth thousands but Presumption her ten thousands This were even to crucifie the Son of God afresh and grieve the Holy Spirit Eph. 4.30 Ephes 4.30 Lastly Though wee have now one yet have we but one Mediatour in Heaven we dare not admit of that Delusion that there are as many Saviours as good men Each one meriting for himselfe some for others and no fewer Intercessours then Saints and Angels since Noah Job and Daniel shall deliver but their own soules by their righteousnesse Ezech. 14. Ezeck 14.14 We dare not so rob God of his Honour nor derogate from Christ's all-sufficient merits and intercession for all the thinne Distinction of Mediatio Redemptionis Intercessionis Away with cobweb shifts and Aiery phansies Listen to infallibility 1 Tim. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.5 There is one God and one Mediatour between God and man even He that was both and none but He Jesus Christ then to close with St. Bernards Counsel Ascendit Christus sequamur Fratres sequamur Agnum quocunque ierit sequamur patientem resurgentem multo lubentius Asceudentem c. Christ is now ascended into Heaven what do we groveling so on earth Letus follow Brethren let us follow the Lamb whither soever he goeth Let us follow him suffering Bernard in Festum Arising much more willingly ascending exaltationem concupiscimus omnes We all love to be exalted born Corahs all of an aspiring Nature yet change but the object set Heaven and grace in the place of earthly transitories and keep your Ambition stil Si consurrexistis coascendite if risen with Christ Ascend with him Borrowing the wings of the Dove Scalam de vitiis make a ladder of your Sins saith Aug. every one of which subdued is a new stepp toward Heaven POEM 17. THose three steps of Christs later Passion Were answer'd in his exaltation By triple opposites building him high As his foundation laid debasingly The degradation of his bitter death Sweetned by Reviviction Resum'd Breath His bed made in the dust with worms to ly Was fairly oppos'd by his Ascent on high And for his stooping to the infernall Pit He now at Gods Right hand of power doth sit The first step we have trod Le ts now ascend The rest and Heaven shall be our journies end To th'Mount of Olives then for That 's the place Christs wonted Pulpit that must have the Grace Of this Triumphant wonder there while he Instructs and comforts his disciples see Elijah in his Antitipe again Transported thence in a coelestiall wain The Clouds his Chariot and the nimble winds His winged horses Angels in their kinds His Train and Lacquayes yet no needed ayd As is of Enoch and Elijah said Thus stately mounted his etherial Chaire Glides through the yeilding Regions of the Ayre To th' everlasting doors which open wide To th' King of Glory who brings a spring Tide Both of new Joy and wonder to that place Where ne're till now appeared a Humane Face And if some serious minds Christs Passion thought Even to Heavens Quire some silence to have wrought And for awhile the Saints and Seraphins Thence interrupted in their sacred Hymns O here by contrary's what Floud of joyes When Christ ascends with such a Raptive Noise David as though H 'had heard the Melody Streight Tunes his Harp and joyns i th' Harmony Angels and Saints all one glad Chorus Sing The Welcome Triumphs of their Glorious King Where Gods Right hand being his triumphant throne He still for us makes Intercession And such as needs no help who Rivals joyn His honour and their own successe Purloyn As Angels Pry this Death so let us Scan What 's said or done to Them as here to Man Then from Christs Mount now let our souls take Rise Whos 's Olivet speaks Peace and victories Follow our Leader in this holy Fight From Earth and Sin leading to glorious Light Follow the Lamb we should whereso'ere he goes Through joyes Spirituall through temporal woes Suffering or Rising follow him but sure Ascending we will easily endure Born Corahs all yet be but Heaven the Hill We climb and then keep our Ambition stil Souls are but sparkles of Coeiestial fire O let them to their Center then aspire Though Bodies are slow Pac'd Let souls ascend And bodies will ore'take their joyes i th' end That so a full Beatifying ascent As Christs may be our Journall's complement The COLLECT The Epistle Act. 1. v. 1. to 12. The Gospel Mar. 16. v. 14. to the end Grant we beseech thee Almighty God that like as we do beleeve thy only begotten Son our Lord to have ascended into the heavens so we may also in heart and mind thither ascend and with him continually dwel who liveth and reigneth with Thee and the holy Ghost one God world without end Amen The comminge of the Holy Ghost Act. 2. 1 And when the day of Pentecost was come they were all with one accord in one place 2 And suddenly there came a sound from heauen ect 3 And there appeared unto them clouen tongues like fire and it sate upon each
but Saint Peter confuteth them from their own experience it being but the third hour of the day ver 15. Wine was not their mocker but the Jews yet Saint Bernard confesseth it with a qualification Verè Ebrii vino novo Saint Bernard in Festo They are drink indeed with new wine saith He but such a new wine as those old bottles the unbelieving Jews were neither worthy to receive nor able to contain being a wine powred out by the true Vine Himself by Him that trod the Wine-pesse alone Vinum Cor Laetificans non statum mentis evertens such a wine as made glad the Heart without any disturbing of the braine The Apostles had had a sowr Drawght on it by their Masters Absence now therefore they receive the wine of comfort and this me thinks may cheer our patince to see it is Christ's Method to keep the best wine till the last here then what if wee must taste of sorrows cup while we are sure hereafter to have our water turned into wine our tears into eternall joy for what I say unto you saith Christ I say unto all and that is Non relinquam John 14.18 I will not leave you comfortlesse To which end let us fervently and frequently say unto him againe in the Prayer of the Church O God make clean our hearts within us and take not thine Holy Spirit from us POEM 18. THe Sun of Glory being now in 's hight Shines forth on His in a Meridian Light And lest Griefs for his Absence strike Them mute An inspir'd Tongue doth each of Them salute And the World's Charity grown Cold and Dead With fire from Heaven is here Re-quickened Christ's Promise meets th' Apostles Vnion Which Those share not that love Division A Spirit of Comfort various as our Griefs Proportioning them all with fit Reliefs A Spirit of strength for to support the weak And bind up wounded hearts when like to break A Spirit of Amity and sacred love Uniting Lower envies from above A spirit of Aliment to hungry Souls Cheering with Manna and true Nectar bowles And now all Persons of the Trinity Have at times to man appear'd visibly Two Heraulds here usher the Spirits way A mighty wind and Sound fit to display The Gospel one whereof the world must Ring Mens carnall chaff the t'other winnowing Then doth Himself in fiery tongues dispence Heaven takes Some as some That by violence Hither a Question pertinent belongs Why he descends in Fire and cloven Tongues A fiery Comforter must needs seem strange shall not that angry Element once change The world to cinders True and yet presume While God's i' th Flame it sha'nt a Bush consume The Light and heat of fire best emblem forth Knowledg and zeal all true Apostles worth Science without zeal Ape 's the Glow-worm wel But zeal without that Heat without light 's Hell The seven chief Graces of the Spirits desire Not frigidly demonstrated by fire The fire doth Gold from its drosse purifie The Spirit doth by love purge enmity Fire melts the most obdurate Mines you know The Spirit by Remorse makes heard hearts flow Fire hardneth clay against the injurious storme The spirit by patience doth sad hearts confirme The fire makes new and burnisheth the Mine The Spirit by knowledg makes the Face to shine By fire to things ascending motion 's given The spirit by Faith too makes Souls tend to Heaven The fire to all about it light imparts The spirit by wisdome doth irradiat Hearts Fire too preserves things sweet not still consumes The spirit by Innocence our life persumes But why now was this fire shap'd into Tongues To speak those grand abilities that Throngs Converted unto Christ throughout all lands Drawn by such Eloquent and pious bands Without which Dore of utterance all Gifts Crost And like Gems in a casket whose key lost But hence all Nations sweetly woo'd do come T' hear News from heaven in their own Idiom But Satan too his fiery Tongues hath spred Whose fire by Fire shall be extinguished But cloven tongues these of th'Apostles were Mixing that is Law Gospel every where And by that double Fork'd Reflection Pointing out Gentiles Jews conversion The parting of the hoof did cleannesse shew The Serpent's too a cloven tongue we know Christs school of wisdom then the tongue that 's clean From putrid talk 's the cloven tongue we mean Thus Christs and Davids word both made good then When Christ gone up showr'd down these gifts on men The COLLECT The Epistle Act. 2. v. 1. to v. 12. The Gospel Joh. 14. from v. 15. to the end God which as upon this day hast taught the heart of thy faithfull people by the sending to them the light of thy holy Spirit grant us by the same Spirit to have a right judgment in all things and evermore to rejoyce in his holy comfort through the merits of Christ Jesus our Saviour who liveth and reigneth with thee in the unity of the same Spirit one God world without end Amen Vpon Trinity Sunday DISQUISITION 16. IMmediatly after that admirable Descent of the Holy Ghost forementioned as it were consequently ensued notice of the incomprehensible Trinity even thereby given to the Church of God But as the Apostle saith Great is the mystery of Godlinesse 1 Tim 3.16 1 Tim. 3. and This indeed one of rhe greatest parts of all that mystery viz. the Distinction and yet Union of those three glorious persons of the Deity Byssus Abyssum invocat Here one deep calleth upon another A Theam fitter for admiration then examination not visible in the Book of the Creature where the Deity is seen Vt per speculum as in a glasse onely by reflexion No nor presently legible in the Book of the Scripture where God is seen Vt per lucem by a kind of light more directly you know Moses could see but his back-parts Exod. 33.20 and scarce them neither they were so glorious but this Distinction of Persons is as it were His Face and accuratly to be discerned is scarce an adaequate object of this life Exod. 33. And albeit the Bible begin and run on still with his NAME in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gen. 1.1 Gods created the Heaven and the Earth Yet this determineth not three Persons although it fairly contribute something toward it and more then intimateth Diversity of persons Gen. 1. Deut. 5. even when applied to God Himself Gen. 1. and Deut. 6. And some even out of the first Book of holy Writ do probably argue that triple personality from that first plurall word of Gods created that there are several persons hinted and you know the act of creation is generally externally attributed to the Father quod extra according to us for else to all the three indivisibly God created the c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the second verse there is another person Particularized viz. the Spirit The Spirit
more appetite then digestion Be not like the Corimandi a kind of people whose Ear covereth their whole body as now-a-dayes all for hearing little for meditation nothing for practice having as 't were the Rickets of Religion their heads sweld with knowledge or pretensions but their feet not walking accordingly And therefore hear but with Christs caution Matth. 4. What and How Take heed what you hear Try the spirits Matth. 4. Luke 8. 1 Joh 4.2 as those noble Beraeans did even by Paul himself Act. 17.11 And all this practise wil make it Otium sanctum as St. Austin calls the Sabboth an holy rest and so effect that Sabbatum pectoris that double Sabboth of the soul whereas that of Time is but a figure viz. the internall rest of conscience here in grace and that eternall rest of soul and body hereafter in full glory So be it Amen POEM 20. SHall we sing of the Streams and not the Fount This Holy of holy Dayes which doth surmount The rest according to their Objects nature As the Creator doth excell the Creature This Day unyoaks the world and ease bestows Suspending of the Curse on sweating Brows A Day of unbought Indulgence and Rest Of Gods in-acting both for Man and Beast Nor yet must This Brute-acquiescence be But the Souls Travell while the Body free Though Jews o' th' Sabboth might not yet We may Best gather Manna Now two showers a day Oh let not Plenty and such Choyce of Fare Make us like Wanton Israel appear Loath not this Heavenly Dew but come and tast Let not such Holy water run at wast With your old Raining Banquet rest content Lust for New Quails tempts but new Punishment Long not for Bethlem Waters there 's no good Nutrition in the juyce that 's price of Blood Sweet Festivall of Heaven's Beneficence Which now keeps Open House and do'st dispence The bounteous Doles of Mercy unto All That Piously approach and for them call Great market-Market-day of Souls Divinity On thee as 't were holds a Monopoly Come Buyers God himselfe turns Merchant now Leave Trades of Sin your selves his Chapmen vow For though his Wares are yet his Price not high Pardon for asking Heaven for Piety For Patience Conquest for Confession A gracious Act of Heaven's Oblivion This is the Souls good Clymacterick Day Boding her weal as to'ther her Decay If Number have its Vertue sure This seaven Wil most inchant a good Soul toward Heaven The Lords Dayes me thinks make up Jacobs Scale The weeks the Empty spaces whereon all Gods Right and Left-hand Blessings do descend And by which Pious Souls to him ascend Make then the Sabboth here so the Lords Day That endlesse Rest with him we once enjoy THE COLLECT PRAYER The Epistle Rom. 15. v. 4. to the 14. The Gospel Luke 21. v. 35. to 34. BLessed Lord which hast caused all holy Scriptures to bee written for our learning Grant us that me may in such wise hear them read mark learn and inwardly digest them that by Patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Lord and Saviour Jesus Christ Amen ALmighty God which hast promised to hear the Petitions of them that ask in thy Sons Name we beseech thee mercifully incline thine ears to us that have made now our Prayers and Supplications unto thee and grant that those things which we have faithfully asked according to thy will may effectually be obtained to the relief of our necessity and to the setting forth of thy glory through Jesus Christ our Lord. Amen Rogation Week DISQUISITION 18. THis was the Week immediatly preceding Holy Thursday or indeed but the foure dayes next before it denominated à Rogationibus from the extraordinary Prayers and Supplications then used by good Christians the better to prepare their souls at that time to attend our Saviour by a spirituall Ascension as God made the Day of Ascension a day of Giving Psal 68.18 so the Church made the time a week of Asking as in the Gospel appointed And therefore this is no spurious issue of Novell Superstition but a venerable Institution of pious Antiquity and sincere Religion it being more then probable that this holy custome was practised in the Church in if not before St. Augustines dayes Serm. 173. de Temp. tom 80. Witnesse his Sermon preached on Ascension Eve and his Titles on some other Sermons Magdeburg cent 5. fol 693. and 741. De Dominicâ in Orationibus c. concerning Rogation Sunday and of the second and third day thereof it is unanimously acknowledged by Authors of both perswasions that this ancient Order was either invented or restored rather by Mamercus Bishop of Vienna Baron Animal fol. 309. long before the time of Gregory the Great Anno 450. the Reasons of which Holy Custome I find to be of two sorts viz. from Occasions Naturall and Accidentall Those of accident were the great Afflictions and Calamities that befell those times which made them happly convert their superstitious Processions to the Tombs of Martyrs into a better use of Prayer and strong Supplications for removing Judgements as things invented for one purpose by use are easily converted into more Socrates lib. 6. c. 8. And so it was by the People of Vienna when such Earthquakes of terrors befell them as amazed the hearts of all men who then began to forsake the Citie as a place which Heaven seemed to have destined to ruine for then their Bishop before mentioned as it became a Christian Prelate Hooker Ec. P. l. 5. neither void of councell as yet nor secure in himself alone under such common perplexity earnestly exhorted the remainder of the people to prevent portended Calamities by those vertuous and holy means whereby others in like case have prevailed with God To that purpose perfecting and adapting the Rogations Reasons of Rogation week or Letanies formerly in use to their present Necessities and sad occasions whose good successe therewith afterward moved Sidonius Bishop of Averna to use the same so corrected Rogations at such time as he and his people were afflicted with Famine and besieged with potent adversaries till at length it was thought convenient by Gregory the first and best of that name to contract the Flower of all the said Rogations into one And however this Iron have since got some rust yet hath it been scoured off too as I shall shew anon And this I may call as to us-ward at least the Accidentall cause of these Rogations The generall Troubles and Calamities of Nations But besides these there are some Naturall Occasions of them I mean from Gods blessings on increasing Nature and as the first tremble before God as an angry Judge so these kneel to him as a Father and a Benefactor As now you see Natures Carpet spread enameled with rare variety of flowers and hopefull blossoms Jam prata rident
his owne esteem was in his very Zenith in his scorching Meridian then Christ said Siste gradum stand still or go down rather set at noon which was his transmutation our second Considerable his Conversion Acts 9. and 4. where in the third you have the manner and in the fourth the matter of it Acts 9.3 4. suddenly there shined round about him a light from heaven Verse 3. Divine Illumination is the sole efficient of mans conversion There is no Deriding or Censuring of any no despairing of our selves or others touching Conversion we know not how soon or suddenly the light may shine from Heaven yet much less is there any presuming on such singular examples for the case may differ the good Thief was converted at the first Call and Saint Paul here at the first Illumination Take heed then of both Rocks Scylla and Carybdis and thou shalt escape Demetrius his Shipwrack of Faith and a good Conscience Vers 4. next in the fourth verse he fell to to the Earth and heard a voice from Heaven c. Humiliation is a Christians way to exaltation and brings us even to a Conference with Christ Saul Saul why persecutest thou me and mark the happy consequent of such Antecedents viz. Remorse Obedience readiness vers 6. Vers 6. And he trembling and astonished said Lord what wilt thou have me to do acting according to all those directions following in the ninth Chapter which the Church appositely appointeth as this day's contemplation And here was a strange Trasmutation wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wolf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man a kind of transubstantiation contrary to the worlds Lycanthropy whereby too oft one man becomes a wolf unto another for here ex lupo agnus a very wolf is made a lamb ex vepribus racemus a Bramble becomes a Vine and cockle it self good wheat here as t were Is Grapes of Thornes and Figs of Thistles a Pirate becomes a Pilot the mouth of Blasphemy here becomes Christs Oratour and Satans Trumpet the Organ of the Holy Ghost Quantum mutatus happy all those that find but any degrees of such changed Affections as our Saint Paul did here that can say with him as to evil not I but sin that dwelleth in me and as to every good not I but Christ that liveth in me Rom. 7.20 Gal. 2.20 Rom. 9.3 not to speak of the raptures of his piety Rom. 9.3 that seraphick zeal by which he could have wished himself an Anathema for good of others and increase of Christs Kingdome that it may well be said of him that ex novissimo primus ex abortivo perfectus that of the last Apostle he became the chiefest and of Abortion a man of the most eminent perfection 2 Cor. 5. in Coelis Homo in Terris Angelus saith one of him he was a man in Heaven 2 Cor. 11.23 not onely by his Conversation but in his rapture where he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words and while yet upon the earth chap. 12.4 he was a kind of Angel insomuch Origen saith that many thought him to be that Holy Ghost which Christ had promised to send after his departure From what a lowness was Saint Paul here raised unto what a height see what strange Changes here Grace can effect what then can Glory be therefore like him alwaies obedient to the Heavenly vision whether in his word or secreet motions that so you may be renewed in the Spirit of your mind till each one with Saint Augustin come to his Ego non sum Ego I am not now the same as heretofore and that so made appear by redeeming of lost time and by a bettered Conversation as Saint Paul did 2 Cor. 11. in labours more abundant 2 Cor. 11.23 c. quot verba tot tonitruae Hier his words were like Thunder And one of Saint Augustins three chief wishes was Paulum in cathedra Prud. Enchirid. To have heard Paul out of the Pulpit or seen him in the chaire Hic Lupus ante rapax vestitur vellere molli Saulus qui fuerat fit adempto lumine Paulus Mox recipit visum fit Apostolus ac populorū Doctor ore potens Corvos mutare Columbis He 's now a sheep that was a wolf before And Saul being blinded makes Paul see the more His sight receiv'd the Gentiles Doctor preves His holy Rhetorick turns Rav'ns Doves Thus our Saint Paul though he arose a Red and fiery Sun of persecution yet was his Meridian full of miraculous splendor and Illumination and his setting with more blush of penitence and passion vindicating his former time and mistaken zeal with multiplyed labours in propagating the true Gospel so that while other Apostles had their particularly designed Circuits totum pariter Mundum Paulo He was more then any the universal Bishop and had the whole World for his Diocess left to his peregrination and which indeed as the Sun in the Apostles Zodiack he did run through or the most known parts of it viz. Seleucia Phrygia Pamphilia Galatia Macedonia Athens Corinth Ephesus and the rest of the Graecian and Asiatick Churches besides the Mediterranean Islands Cyprus Creet Malta c. with the Continents of Spaine and Italy in which last after as large a Catalogue of dangers as Indeavours he had his Quietus by the Sword of Nero about the 67 year of Christ his Master Poem 24. BOld Poetry durst never feign a change Like this Conversien yet as true as strange That sings of Men turn'd Beasts but this doth paint A Ravenous Wolf turn'd Man and that man Saint Even Paul himself that breath'd Destruction Here proves a Vessel of Election Whence flow Balsamick oyles such to restore As his wild zeal so wounded had before Posting on he 's struck down that he might Rise Blinded with Light but yet to mend his Eyes First Heaven stoops to him he next soar'd to That And mounted higher for being thus thrown flat For he that er'st did to Stephens Death consent Instructs all to Believe now and Repent And who to Bonds and Death once Jews betray'd Is now great Doctor of the Gentiles made And with strange Paines and Perils doth Redeeme His former Actions Time and lost Esteeme Compassing Sea and Land to effect this In others divine Metamorphosis O may the same Coelestiall Bridle check Our gallopping corruptions and pull back Our ranging hearts Lord strike us so to ground That we thy Tennis-Balls to Heaven rebound Dazzle us with thy Beames that we may see No more the waies of Sin but better Thee That to himself or others Each mad Saul May prove a Penitent or Preaching Paul The COLLECT-PRAYER The Gospel Matth. 9. vers 23. to the end The Epistle Acts 9. vers 1. unto vers 23. God which hast taught all the world through the preaching of thy blessed apostle S. Paul grant we beseech thee that we which have his wonderful conversion in remembrance may follow and
cull them out out of all the heaps of men For the work whereunto I have called them And having with Prayer and Fasting as such business should be done received enlarged Commissions with cheerfulness they commence their journey neither with distances or dangers any whit discouraged Verse 4. Acts 13.4 c. So they being sent forth by the Holy Ghost departed unto Seleucia from thence sailed unto Cyprus c. As your leisure may read the numerous stages of their successful travels or see the perils of them in a glass of Saint Pauls own making 2 Cor. 11.26 2 Cor. 11. Thus Tanquam jugati boves These two as it were Gods chief yoke of Oxen ploughed over much ground and so manured the Field of Christianity that the laborers was not so few as the Harvest of the Church was great Acts 13.48 49. Verse 48. The Gentiles glorified the Word of the Lord and it was published throughout all the Region These were not like Saint Judes Clouds without water but like two plenteous Bottles of Heaven showred their fruitful dews upon all places where they came with their streams making glad each City of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An excellent Spirit being in them as was said of Daniel St. Paul of eminent knowledge and compliant nature Omnia factus omnibus Becoming all to all that he might gain some i. e. Dispencing sometimes with things less material not serving the times but observing them to the advantages of Christianity while our Saint Barnaby at other side carrieth both ability and sweetness in his very name The Syriack derivation speaking him Filium consolationis the Son of Consolation Fit to binde up the broken souls of Gentile-Penitents and pour Christs blood into their gaping wounds the Hebrew Etymology naming him the Son of Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A man of knowledge fitted for Instruction Thus unanimously and profitably did these two pass over many Countreys and some years together and how willingly could I here pass over the difference that fell afterward between them Acts 15.37 Acts 15. as the best Gold must have its grains and lest they should have hence been puft up as we see daily what success can do This was one of those Messengers of Satan and Contention sure one of the worst of them This still is one of the Envious mans constant engines the like difference between Saint Jerome and Ruffinus and many other holy Fathers of the Primitive Church and now adays more of these fire balls are thrown then ever God grant they be but as soon quenched and do as little hurt as this did here between Saint Paul and Barnaby which though sharp was but short and casual Onely about Saint Barnaby's desire to take his Cozen Mark along with him whom St. Paul fearing would desert them again as from Pamphylia he chose Silas and departed This nothing hindering the sacred progress of the work nor any more heard of in the Scripture till both at last participated as of the Labors so of the Sufferings though not at the same time and place yet both for the same cause induring Martyrdom Alsted Chron. on c. 27. wherewith Saint Barnaby was crowned about the Nine and fortieth or fiftieth year of Christ his Master and our Common Saviour POEM 30. Thy name and nature sweetly do agree A Son of Consolation speaking thee And such indeed thou art to groaners under Pressures of sin but else a Son of Thunder Instructing Teachers with Physitians skill To act in order to their Patient still A Son of Lightning too sometimes in jar Flashing with Paul thy Fellow Traveller Yet where the fault determine dare not I But in the best lament infirmity The currant'st Gold hath lowance the best Grain Its Chaff and Sâ—alk yet fruitful so these twain Christs choicest yoke of Oxen which his field So plough'd that it a plenteous crop did yield And as Saint Paul a chosen vessel was So separated too was Barnabas Since therefore in the Christian Horizon Sin 's Night 's so shortned by thy Doctrine's Sun Lengthning Spiritual day we stile thee right For Grace and Glory Barnaby the bright The COLLECT The Epistle Acts 11. vers 22. to the end The Gospel John 15. vers 12. to vers 17. Lord Almighty which hast endured thy holy Apostle Barnabas with singular gifts of the Holy Ghost Let us not be destitute of thy manifold Gifts nor yet of Grace to use them alway to thine honor and glory through Jesus Christ our Lord. S. IOANNES The Plate here Vpon the Feast of St. John Baptist DISQUISITION 28. Sol approprians praemittit Radios THe glorious Charriot of the Sun approaching you know fore-sends a Lucifer to chase the shadows and glad benighted mortals with the news of day so here the brighter Sun of Righteousness the Father of Lights Christ Jesus being now about to rise on the sin-darkned world Praemittit suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here sendeth his illuminated Messenger before him viz. Saint John the Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shining Lamp indeed by Christs own testimony John 5.35 John 5. As that same King of Stars I say so this same Light of Lights lest sudden luster should offend weak eyes dawneth first inpreparative remisser beams Praeco Judicis Tuba Regis Angeius Dei Vox Clamantis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Chrysolog St. John Baptist is the stella matutina the morning Star of that day Spring which from on high hath visited us I that so high a Birth as a descent from Heaven might not want an Herauld that the Monarch of Kings might not travel without an Harbinger nor the Lord of Hosts without his Marshal nor so mighty a Conqueror without his Trumpeter nor the greatest of all Judges without his Cryer The voice of one crying in the Wilderness That no Prophesie might want accomplishment or any State its decent dignity In those days came John the Baptist c. Matth. 3. Matth. 3.1 2 c. So that Ambrose * Sermon 63. Preaching upon this day was not a little troubled where he should either begin or end the praises of Saint John the Baptist Inopem me copia fecit Abundance suffocates expression as over-much Corn choaks the Mill from grinding for whatsoever was eminent almost in all other is found in this one Saint as being an Angel in Malachi's phrase Mal. 3.1 Luke 1.76 John 1.6 Mark 17. Matth. 3.5 a Prophet in St. Lukes an Apostle in St. John an Evangelist in St. Marks a Preacher of Repentance in St. Matthews a Confessor in Ecclesiastical History constantly teaching the Truth and patiently suffering for the same I shall contract all into an Abridgment of his life and death being in his life a Miracle in his death a Martyr In the first glance on his Descent his Birth his Name his Office in his Death reflect upon the Motives Agents and Fortitude thereof In
say thus Saint James drank of Christs Cup first Alsted Chron. C. 27. Anno Domini 43. And so consequently was the first of all the Twelve Apostles in Christs Kingdom according to his Mothers request in the Gospel for this day But then you may ask how does that part of Christs answer hold Vers 23. It is not mine to give c. especially when Matth. 28.18 it is said Matth. 28.18 All power in Heaven and Earth is given to me c. But saith Austin * Lib. 1. de Trin. Ardens in locum and others It is not mine to give as man and allied to you but as God and equal to the Father so here he gave it Not mine to give out of any partial relation to you being no respecter of persons Not mine to give you now before you have drank of my Cup but here so soon as Saint James drank thereof the boon was granted to sit in his Kingdom and granted in a better sense then ere desired POEM 33. This Saint of active spirit at first call Leaves Kinred Calling Friends Sea Land and all To follow Christ and to that Master dear With passionate affections doth adhere Yet for all this within him there reside Some dregs of uncontrouled wrath and pride Takes after 's Mother and ambitious he Would know o' th' Twelve who should the greatest be Is answered the least Humility Being the cheif Christian magnanimity And then ' cause some would him not entertain He would have Hell from Heaven showre again But Christ owns no such Prayers as do kill And make Religion Midwife to their ill Yet on Christs check doth so himself abate That he proves one of his Tri-umvirate And as in Tabor's glory himself were With his great Master new transfigur'd there For he at length becomes Christs brighter Gem Cut Foyl'd and Martyr'd at Jerusalem The COLLECT The Epistle Acts 11. v. 27. to Cha. 12. in v. 3. at Then were the. The Gospel Matth. 20. v. 20. to v. 29. Grant O mereiful God that as thy holy Apostle Saint James leaving his Father and all that he had without delay was obedient unto the calling of thy Son Jesus Christ and followed him so we forsaking all worldly and carnal affections may be evermore ready to follow thy Commandments through Jesus Christ our Lord. S. BARTHOLOMAEVS The Plate here Vpon the Festival of St. Bartholomew DISQUISITION 31. FAin would I add something among the rest to the honor of this Saints memory but where to finde any true Records either of his works or words is altogether difficult For we finde him named onely in that Catalogue of the Apostles Matth. 10. Matth. 10.3 and else little or no mention of him insomuch that one in his Meditations on him being hard driven applieth to him that of Pliny touching the Nightingale Vox praeterea nibil wittily Mr. Austin however the Reason be indeed quite contrary he being so far from being Voice and nothing else That we hear nothing of his voice nor any speech of his at all For in the whole Scripture the truest Register of the Apostles Asts these two words are all that we finde of him Et Bartholomeus and Bartholomew Matth. 10. And so indeed four times named in the Scripture and no more Matth. 10.3 and then but onely named without any relation of the least word or deed of his not one of the rest of the Apostles but is described to us either by some sirname by his Kinred Countrey or else by some or other remarkable action or expression of him But of this Saint we hear no farther mention then his name in all the Gospel or other parts of the New Testament and for other Authors without a Canonical Foundation they are so full of uncertainty and ambiguity that I shall think it fitter to give you a short Disquisition touching him then a tedious and dubious Peroration Much difference there is among Writers about his person about his profession about his name * Setarius Tractat. de Barthor One who hath writ a Tract concerning the Apostles takes him for Nathaniel and that Bartholomeus was but his sirname as many other of the Apostles had viz. St. Jude called Thaddaeus Bar-Jonah to Saint Peter c. And this he is induced to believe not onely from several Authors that he mentioneth but mainly for that Bartholomew is ever mentioned with St. Philip who was the first bringer of Nathaniel unto Christ and as he thinks still called by that sirname Bartholomew and not Nathaniel and again John 1.45 because Saint John who onely mentioneth the story of Nathaniel doth at several places mention all the Apostles saving Saint Bartholomew while all the rest mention not at all Nathaniel But this Baronius dislikes and disproves saying Some have thought Nathaniel to be Bartholomew Levibus conjecturis permoti Anno Christi 31. Num. 28. moved thereunto by light conjectures For Saint Augustine * In Johan Tract 7. whose authority is beyond all of them affirmeth peremptorily that Nathaniel was none of the Twelve and he adds his Reason Eruditum ac peritum legis neluit Dominus c. Christ chose the weak things of the world to confound the wise c. Chose not such learned and eminent Doctors of the Law the very Reason Ludolphus gives that Nicodemus was not admitted into the number of the Apostles And this I confess is rather to shew who he was not then who he was and therefore let us proceed to see what they say of his Profession And there first * In Matth. eum c. 10. quaest 35. Tostatus Collects him to have been a Fisherman and a Jew of the Province of Galilee and so the Romish Breviary calls him Apostolus Galilaeus but others of great note as the Bishop of Equilinium * Petrus de Natalibus l. 7. cap. 103 c. c. hold That he was no Jew but a Syrian that he was no Fisherman but one of Noble Extract even Nephew and Heir unto a King of Syria as his name intimates which is our third remarkable of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. signifying the son of Ptolomeus as the Greeks and Egyptians speak it but the Syrians call Tolmai saith Jansenius I confess the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymon hath an other Aspect speaks him Filium suspendentis aquas the son of one drawing waters which I refer rather to Spiritual living waters and the Wells of Salvation then those of a mean Laborer or Fisherman Devenere viri Mose duce sex ubi Fontes Etsex forte alii vitreo de rore rigabant Septenas decies Palmas qui Mysticus Elim Lucus Apostolicum numerum libris quoque pinxit By Moses conduct Israel their Tents strew Where Twelve Founts Elim wash with fruitful Dew Where Seventy Palms did mystically grow The Apostles conquering Number to foreshew For as one * Episcop Hispalensis Fol. 10002. observeth Syrium
Redemptions Mystery Pardon our Contemplations if so bold A little your bright Natures to behold All Spirit without clog of Body yee Move as the Wind or Light or Lightning free And yet each of your Millions Scripture tells The strongest human force in strength excells Of Distinct Orders and yet for the most All styl'd in Holy Writ The Heavenly Host The Horse and Chariots of the Mighty Lord Ready for March and Motion at his Word So that in Heaven sometime we read of War No marvell then poor Mortals live in jar But how got Foes in there Sure as in Flowers Serpents do breed so There degenerate Powers There Michael fought with his Traind-bands of Light And beat the Dragon down to Endlesse night Yet in the Praecipiece his knotted Tayl Against some of those Splendors did prevail And so puld many thence of that bright Train One day from us to be supply'd again Your joy then at our penitence we pay With joy for Christs confirming of your stay Then since we both but one Church constitute Let us be neither Actionlesse nor mute Sith ' Angels need not our Good Offices Let us to Men what those to us expresse Joyning above i' th Song of Victory Still singing Triple-Holy to 'th most High For if to this words Root we stoop our Mind Who 's like the Lord in Michael we find To pray to Angels then if you mark well Is a Mistake for Christ is Michael He the Arch-Angell is that conquereth Sin Satan in us for us Hell and Death Or if another Angel they withstand All Adoration by severe command Our gratefull love is Theirs but to dispence Worship on Them 's a Double vlolence THE COLLECT PRAYER The Epistle Rev. 12. v. 7. to 13. The Gospel Matth. 18.1 to 11. EVerlasting God which hast ordained and constituted the services of all Angels and Menin a wonderfull order mercifully grant that they which alwayes doe thee service in Heaven may by thy appoyntment succour and defend us in Earth through Jesus Christ our Lord. Amen S. LVCAS He whome the world containes not and whose court shines with his glorious presence to confort with beasts and in a manager lodge wee see excepts vs not without Humilitie The Plate here Vpon Saint Lukes Day DISQâ—ISITION 34. THis Evangelist was by Nation of Syria by Birth of Antioch Ecccles Hist l. 3. c. 4. as Eusebius and * In vita Lucae Hierom report by Profession a Physician saith St. Paul Col. 4.14 Luke the beloved Physiciau greets you A Physician and therefore the more admirable for his Devotion being not onely a Courtier of Nature lost in second Causes but per scalas Creaturarum ascending to the first by the Ladder of the Creatures Corpus humanum objectum Medicinae and teaching others so to climb to Heaven The Human Body not being the adaequate object of his study and practice Medicus totius compositi being first cured himselfe by him that was so farre more eminently he became a Physician of the whole Man of Soul as well as Body and that both for the Therapeutick and Phylactick part of Physick first curing their Infidelity and Impenitence with the Soveraign Precepts and prescripts of his Gospel and then preserving that same spirituall temper with the wholsome Examples and good Acts of the Apostles And this Religio Medici although none can equall yet for the honour of God and that Profession I wish more would imitate To take off all vulgar imputations and just occasions of those Ironick Apologues viz. How once such an one knocking at Heaven-Gates Saint Peter demanding who he was and that by an enumeration of almost all Religions art thou a Jew No replieth he A Christian Neither c. till being asked in generall Of what Religion hewas He answered That he was a Physician and so at length was denied for his Denials But God forbid so honorable and needfull a Profession should suffer for the Delirations of some of the worst pieces of it Perhaps some few Philosophicall Humorists that are but as the Warts and Wens meer excrescenses of that same Noble Science whose brains being over-heated by their Chymicall Experiments may as easily mistake the Truth as the Philosophers Stone Quod ad ab omnibus amatur tamen virgo est which though wooed of so many yet still remains a Virgin But for the Profession Ecclus 38.1.2 't is the Wise mans counsell Honour the Physitian c. And our blessed Lord himself at once commends and recommends him Matth. 9.12 Jer. 8.21 Matth. 9. The sick have need of the Physician God Himself owning the Compellation Ier. 8.22 Is there no Physician there Christ also imitating their practice in the Good Samaritan But here expressly honoring the Profession with the Office of an Evangelist sc in St. Luke the Physician Some think him to have been one of the 70. Disciples from his 24 Chapt. v. 13. Lib 4 contra Marci But Tertullian and other Ancients say That he was none of Christs immediate Disciples but onely Sectator Discipulus Apostolorum A Companion and Disciple of the Apostles as indeed himselfe intimates in the very beginning of his Gospel Chap. 1.2 Luke 1.2 Sicut tradiderunt As they have delivered them unto us which from the beginning saw themselves Insinuating that he wrot his Gospel by Dictation but the Acts of the Apostles by his own observation But that he writ both he attestates Acts 1.1 In the former Treatise O Theophilus Acts 1.1 c. Which former Treatise being his Gospell he wrot Anno Christi 51. Lib. 1. saith Eusebius Others say Anno 54. from the mouth of Saint Paul who thence is thought to use that phrase Rom. 16. According to my Gospel Rom. 16. And Saint Luke indeed being the constant companion of Saint Paul in his double Travels Acts 16. so he became both the Masters the Apostles Register His being but a deserved Emblem viz. The Ox strong to labour his Pen as unwearied as his Person and both proportionable to his excellent Subject He becomss an Evangelist before Peter and James Gal. 2.9 those Pillars of the Church Ten of the Apostles are past by and his Quill chosen God sometimes is pleased to effect great Designes by obscure means and even by unthought of Instruments Amos an Heardsman made a Prophet Amos 1.1 Many Fishermen Fishers of many men an easier transition then may make St. Luke here an Evangelist of a Physician And 't is worth while to take notice of his Dedication Most excellent Theophilus Acts 1.1 c. which some doubt whether it be a common or a proper Name And Baronius though he hath tried cannot unty the knot If we take it for a common Appellative Ad annum 58. it hints the Gospel written to such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. lovers of God as being a Pearl not to be cast to Swine Matth. 7.6 But every
to distinguish himself from Judas the Traytor though Iscariotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vir Marsupii The man of the purse c. help well yet both of a Name shadoweth out unto us that in the visible Church there will be alwaies some bad as well as good Professors Judas a Devil John 6. aswell as Judas the Saint the Church in an Ark and that had a Raven aswel as a Dove 'T is a Flock like Jacob's all Ring-streaked c 'T is a Net there will be Fish in it of all sorts A Garden will have Weeds aswel as Herbs and Flowers And 't is an Army wherin are spirits of all tempers 't is a Field wherin are Tares as well as Wheat and so shall grow together till the Harvest So that good men may distinguish themselves from ill and again may own their best Alliance for the more credit and advantage of the Truth and Gospel as S. Jude doth his brother James being a man of such repute as that he was surnamed the Just c. as is expressed in his commemoration The substance of St. Epistle of Jue 1. Judes Epistle consisting of a Salutation v. 2. an Exhortation v. 3. and a Caution Vers 2. v. 4. The first is mercy unto you and Peace and love be multiplied i.e. Mercy from God the father in pardoning your sins peace frō God the Son that Prince of peace applying it and Love from God the H. Ghost being the Spirit of love Or Mercy in pardoning your sins Peace in calming your Consciences and Love joyning you to God and one another The Exhortation is Vers 3. to continue stedfast in the Faith once given to the Saints Nay 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. earnestly to contend for it pro aris focis with might and main with all the wisdom of the Serpent that may consist with the Doves innocence to act like naturall agents ex extremum virium to the utmost of ability all little enough to countervail the malice and subtilty of the Supplanter as the caution intimates Vers 4. v. 4. Because certain ungodly men are craftily crept in c. of whose both fin punishment you may read in the sequell of that Epistle Against all which we must as S. Jude did give all diligence v. 3. to write of the common salvation Indeed giving all diligence not only in his writing but in his Travels and preaching the common salvation viz. first in Greece Pontus and Mesopotamia and afterward say Writers with his brother Simon into Persia where besides spiritual cures having restored Abgarus King of the Edesseni Unto whom he was sent Ambassad our saith Alstaed infra unto health is ill requited by the Heathenish Priests of that same Countrey being put to death and sacrificed anno Christi 51. propagating the Gospel both by Life and Death Now for his brother Simon Alstaed in Chronol c. 27. he was surnamed Zelotes from his pious heat and prudent zeal also from his Countrey the Canaanite Simon the Cananite Mat 10.3 who like a showring cloud one of those compassionate Bottels of heaven watered with the Gospel many dry and Desart places sc Aegypt Libya Persia Cyrene many parts of scorching Africa and divers other Regions towards the Western Ocean Simon the last Martyr of the Apostles besides his visiting of some Islands and among others if Historians deceive us not this of our Britain also though others attribute that to Joseph of Arimathaea Anno Christi 63. at length returning home unto Jerusalem Vide Alsted in loc cit that Carnificina Prophetarnm that Shambles of the Prophets having a while succeeded his brother James the Just in that See Episcopall is fastned to the Crosse in the 120 year of his age and so made the last Sacrifice of all the Apostles POEM 38. IN Holy Writ 't is a Divine command That by two witnesses each word should stand And here they are to make the Gospel good This pair of Martyrs seal'd it with their Blood These stood in first relation each to other Yet neerer kin by their Spiritual Mother St. Jude with golden Pencil doth indite A Catholick Epistle and doth write Unto the Jewes dispers'd and Gentilss both To weed up Errors in their early growth And were his Cautions fixed in Each Breast Nor Sin nor Faction would be in request That Love-Letter to Christ's Spouse his Heart mus'd His Hand wrot his Blood seal'd the Church perus'd And as he sent his brother Simon ran Bearing Christ's Name to th' Remote Ocean Adventuring to savage Affricans ' Mongst whom the worst of Monsters Sin he tames Turning their Black Religion to pure Grace Till Sin and Turk rebarbariz'd the place Thence sprinkling Lybian Deserts Egypt's Plains Cyrene and Persia tasting of his pains Nay on our British Isles too story some This Cananite bestowed first Christendom And after all this return'd home and dy'd Last Martyr of th' Apostlee crucify'd Well then is Simon here Zelotes term'd Whose Zealous life and death Christ's word confirm'd And that nor Sin nor Heresy obtrude ' Gainst Christian Faith both wrot and dy'd St. Jude THE COLECT PRAYER The Epistle of St. Jude v. 1 to v. 9. The Gospel Jo. 15. v. 17. to the end ALmighty God which hast builded thy Congregation upon the foundation of the Apostles and Prophets Jesus Christ himself being the Head corner stone grant us so to be joyned together in unity of Spirit by their Doctrine that we may be made an holy Temple acceptable unto thee through Jesus Christ our Lord. Vpon the Festivall of all SAINTS DISQUISITION 36. THe former Festivals presented us with Singularities but this is Festum Catholicum 'T is or should be an universall Holy-Day Whereas Each of the former like a Jacobs-staff gave us the Hight But of particular Stars This like a fair naturall Day shews us the whole Heavens rich varieties Those as Contracted Perspectives Measuring Them one by one but This like a large Glass Ptesenting as 't were a Land-skip of All-Saints together Each of them a Flower this a Posie or if they Posies this a Garden Somtimes those shew'd the Leader somtime the Wings or Officers or peculiar Regiments of the Churches Army but This presents us here with her Camp-Royall her Generall Muster the Maine Battalia of that Noble Army the Army both of Saints and Martyrs I say This is the Catholick Solemnity and not a little mistaken by Some who mistake Themselves to bee the only Catholicks for the most part conceiving this Feast instituted in Contemplation onely of the Saints Triumphant so carrying on their manner of devotion Dr. Donne S 45. in Festum in consideration of them onely this misprision being grounded saith a learned Gamaliel of ours upon Boniface his dedicating that Pantheon given by Phocas to the Honour of Saints and Martyrs but of that kind only yet was there a better consecration afterward both of that Temple and
now perusest Friend is mine But yet if ill thou read'st 't is so farre thine LONDON Printed for Richard Marriot and are to be sold under St. Dunstans Church in Fleetstreet 1652. Vpon Prayer DEvotions Hebrew 's Prayer her holy Tongue That heaven-born Language Dialogu'd among God Angels Men by Him best understood And for both t'other purchasing all Good Unto which end our Leiger 't is in Heaven The soul's Ambassadour to whom is given Quick Audience and all Favours that may suite The Senders necessary safe Recruite This Grace as 't were omnipotent Commands All Elements and holds th' Almighties hands From smiting very Sodomites nor can Heaven show'r down Hell till praying Lot is gone This is the Jacobs Ladder whereon Soules And Blessings Trade 'twixt Center and the Poles Sometimes it mounts aloft as having Keyes To open or shut Heaven when it please ' Thath stopt the foaming Horses of the Sun So Garrison'd their Mouths they could not run And sometimes Broach'd the Clouds that they might pow Into scorch'd Tellus Lap a Danac's showr Sometime Descending pregnanteth the wombe Of Teeming Earth or opening the Tombe Even of the Dead recalling Those are gone To a Compendious Resurrection Pray'r gives th' unruly Element command Girdling the Ocean with a Belt of Sand Nor only limiting but setting Bars To the insulting winds and waters-wars Making Deeps dry paths for some Passengers While others find them but wet Sepulchers Pray'r hath made Iron swim and Fire descend Whole Towns and Armies brought to sudden end Conquers th' Invincible to flesh turns stone An heart obdurate to a Plyant one Till Desart Araby this Phoenix grace Transforme an happy and a fruitfull Place What can it not that may our good procure As strong above as e're if here as pure Unto thy Closet then and shut the dore But thy heart open and thy Sins out poure To him that for retyred Piety Loves to exchange open foelicity Sometimes be with thy selfe yet let all share Throughout thy Family Domestick pray'r This renown'd Abraham and doth Record That fam'd Resolve I and mine serve the Lord. Be not rash with thy mouth But let due care From wandring looseness guard thee and thy Pray'r Compose both by the Scriptures 't is well known Each Place likes best the Language that 's her own Yet all affected Eloquence avoid Honey was never Sacrifice but cloyd Grave and expressive be thy words but few And Pharisaick bablings so eschew Prayers should like Arrows unto Heaven fly Winged with sighs uninterruptedly Yet though such private Prayer have its high praise The Publike Forme 't is that designe doth raise Even up to Heaven whither with stronger wings It Flies and thence a fuller blessing brings Such private Suitors like less stars do shine In Constellations while more lights combine Those but like Planets oft excentrick move But These fix'd stars Heavens Galaxia prove Brands that in corners smoake may have some Fire But those that burne together sure flame higher While private prayer but begs This doth besiege The Towres of Heaven it selfe and much obliege The Governsur to open or doth reach The Battlements thereof and make a breach Such Pray'r is revers'd Lightning Heavens wonder While the joint Amen's like a Clap of Thunder But know each Sacrifice must season'd be And the Lords Prayer is the Salt which we Must Sprinkle all our own with that their Taste May rellish to Christs Palate and Repast I then all our Addresses shall appeare As precious Jewels in th' Almighties Eare Or pleasant Harmony whose divine Ayres Shall drown the Musick of the Rapid Spheares And though Heavens starry window do not ope With sudden Answers to our greedy hope 'T is not for that God listens not to Thee But will not interrupt the Melody With hasty grants but then at length repaies With fuller Bounty thy thought-long delaies Pray on and He 'l not only quit thy Guilt But to thy Faith say Be it as thou wilt Vpon the Holy Scriptures Isa 12.3 Iohn 5.39 1. LIGHT THese are Heavens milky way wherein combine Millions of Stars so many Guides Divine While your new spitting lights those wandring Fires Lead Ignorants into a Ditch of Briers These are the bright Beams of that glorious Sun Which Batis of Sin and Errour only shun As chased shaddows fly the rising Light Soules that live under this Line know no Night 2. ARMOUR And as God so his Word 's both Sun and Shield Which who so knows but dexterously to wield Shall vanquish that Triumvirate of Foes Which Christian life doth constantly oppose 'T is a Sword also and that most acute To lop off Sin and Errors Root and Fruit It yields that compleat Armour in whose guard Safety and Conquest make a full reward 3. A GLASSE And as it armes one Sex 't is t'others Glasse Suff'ring no sinfull blemishes to passe The lookers eye which still it mends by view Who dresse by This sure are of lovely Hiew Hereto then Ladies each morn Sacrifice And it will make your Beauty pasle the Skies T' will helpe adorn you with the brightest fashion First Trim you with a Grace then with Salvation 4. A GARDEN This is a Garden too where both may walke And recreate your selves with vertuous talke With all choise Flowers sweetly Inameled Poses at hand and Chaplets for the head Or if you more affect here 's pleasant Fruits All barmelesse yet such as each Palat suits If any Ulcer or Disease within Here grow Herbs medicinall for all Sinne. 5. A FOUNTAINE And in this Garden there 's a sacred Well Which doth all Fountains of the World excell A true Bethesda what e're we endure But timely enter and ner'e doubt of Cure The Water 's strangely sweet yet red as bloud Look how it will That ner'e failes doing good Who so pollutes these Streames then or what 's worse Seales up the Fountaine runnes a double Curse You then whom crazy Frame or feeble age Sends to the Wells on yearly Pilgrimage Come hither panting hearts spare paines and wealth Drink freely here and drink Eternall health 6. A TREASURE And mark it tastes of a rich Mincrall That speakes a Treasure hid there passing all The precious things that Natures Store-house yields O part with all to buy these Treasure Fields None to the Gospell Pearie besides whose wealth There is a Soveraign Cordiall in 't for health Ophyr's an outside Treasure and not Thine Digge here and soon be rich 'ts a Golden Mine Vpon the Sacraments in Generall Isa 17.11 Exod. 12.11 Iohn 3.5,6.35 ver THese Some and may more largly ta'ne make seaven But theirs is an odd sense the Scripture's even The New being but to old Testament reveal'd Whose Truths but with two Sacraments are seal'd These They save paine and charge the Churches Twinns With double Guard ensafing us from sinnes One Antidote against Originall T'other preservative ' gainst Actuall Restoratives for both the Churches wings With which each Lark of Heaven mounts and sings A
Pair of cleansing streames flow'd from the Side Of our deare Lord when on the Crosse he dy'd Even Christs two witnesses who though not slaine Yet slay our sinnes and fresh his Death againe Our Brace of Spies that from blest Canaan brings Newes of its cheering wines and fruitfull Springs A Mother hath but two Breasts Ours These are For spirituall Nutrition thriving fare The two Church dores open to who desire First leading into th' Body then the Quire The one a Spirituall Matriculation T'other such nourishment and Education Then not to Tantalize you on and Tast The Delicates of their Divine repast Vpon Holy Baptism Gen. 15.17.11 1 Cor. 1.16 1. The INDULGENCE CHRIST no hard Master our Indulgent Lord Now for harsh Sacraments doth milde afford No way ward Zippora need now upbraid Her Moses bloudinesse or be afraid Her Child's life cut together with his Skinne That Bloud 's turnd Water now but wash thy sinne His Yoake in deed is easie Burthen light Wear 't all Life's day and rest well at Death night 2. The LAVER To wash is ease but Thereby to doe good Faith must our Water mingle with Christs Bloud And then it takes out Staines of deepest dye And gives more then our own first Purity A Simon Magus else may be Baptiz'd And passe for a Disciple so disguis'd 'T is not the Water only but the Dove Moving upon 't doth the Soules Laver prove 3. The LISTING This is the Military Sacrament Giving to each Presse-money from Christs Tent Engaging us to warre ' gainst Sinne and Hell Such and so many Foes need guard us well Mind we our part 'o th Compact as Christ his Who the victorious Crowns with Grace and Blisse But who his Standard cowardly doth flye You know by Martiall Law deserves to dye But there 's a Chancery in our Leaders breast That who returns shall be a pardon'd Guest 4. The ARK This is Christs Ark as 't were while Flouds of Sinne Deluge the World to shroud his Servants in Even in his Churches armes then no time slip To have poore Soules imbarqued in this Ship Dispute not Infants Faith thou graft's thy Plant Though in its Youth and Winter it fruit want Commerce of Spirits goes not by age or acts Externall but where Gods free Grace affects And Christ most favour did to such dispence Schooling the Gravest to their Innocence Forbid not then these Sacramentall Rites To such as Jews admitted Christ invites His Ordinance and promise who neglect Are out of 's Arke and may the Floud expect And as for timely entrance Care be ta'ne So must there too that all i' th' Ship remain As Saint Paul caution'd for offences foule Cast Jonah's Lot on a bestormed Soul But after such a wrack no better plank Then deep Remorse to land on Safeties bank Vpon the Holy Eucharist 1 Cor. 11. John 6. 1. A FEAST TO thy Grand Houshold Th' art a bounteous Lord For all the World spreading an ample Board But specially for Man at whose feet all The severall Species in subjection fall Yet thine own Israel doe higher fare And Fellow-Commoners with Angels are The Rocks are broacht to quench their Thirst at wish They doubly Feast with first and second Dish And yet all these but figure in a mist The Viands thou preparest thine in Christ The former of thine Alm's-basket are fed But unto These Thou giv'st thy self for bread Bread thresh'd and ground to dust by Sinne and Jews As Staffe of life ' then let us this Bread use Walk with it all our wayes and 't will sustaine Our hearts from slips in Sinne from falls in paines The better Jacobs Staffe that guides to Heaven From whence this Feast the Feeder doth enliven As Grace before made Thee a welcome Guest So let Zeale waite and due praise close the Feast 2. The RANSOM Our life 's a warfare and our hellish Foes Too numerous and strong daily enclose Us in their fatall Nets insulting still Or'e us as Bond-slaves captiv'd to their will But Judah's Lyon by victorious power Free's his Sheep from those Wolves that would devoure Christ to our Rescue did descend This day And unto Heaven with him bore the Prey Nor are wee only Prisoners of Warre But of Debt also and ingag'd so farre That all we have or are can never free Our Soules be-dungeon'd to Eternity Yet cheere up drooping Wights he that essaid To Rescue you and did hath also paid The Price beleeve it farre beyond best Gold Your Debts and Forfeitures and this day told A Summe so great could not be understood Paid willingly too though as drops of Bloud Henceforth by double Ransome then His be Whose service is most perfect Liberty 3. An ANTIDOTE How sick doth Poyson swallow'd make the Heart Diffusing Venom into every part Within without all ulcered and thus The Serpents Teeth and Apple had serv'd us But here 's a soveraign Antidote made up Of rare Ingredients mixed in this Cup Of Bloud and Grace which who drinks heartily Shall be so Cur'a as live immortally 4. The CEMENT How should These mixt Tenacious Cement make To bind all in a Building should partake One Common Uniformity and grace Each other with proportion in its place This tyes Christs Members in a mutuall knot Never to be rescinded or forgot Unto their saving Head uniting all In Love and Duty both perpetuall Till He and They as in grace here below Above in Glory all one Body grow Vpon Holy Orders Or the Ministeriall Function 1 Cor. 9.11 1 Tim. 3.1 2 Cor. 2.16 1 Tim. 4.16 2 Cor. 4 7. Ch. 5.20 1 Tim. 5.17 VVHich the Worlds two main Burthens if you aske Truth saith the Kingly and the Priestly taske Both Heaven-born Functions but the last all fire They 'd need all Caution be who That aspire Indeed for Soule-cure who sufficient is It startles even a chief Apostle this What Atlas shoulders nay what Angels fit Thus to beare Heaven up and yet since it Is Both Gods acceptation and Decree This Treasure should in Earthen Vessels be We gratefully attend the Divine call And then in all obedience 'fore it fall But without That and signaliz'd by those Who rightly have the Keyes on 't to dispose We stirre nor Foot nor Hand least Uzzah-like Some suddaine Vengeance our presumption strike Must all your Arts and Plants mature with time And This which needs most leape into it's Prime Beware bold Flies that buzze about This flame Lest your proud wings being scorched in the same Your fond Icarian zeale at last fall down Into that Lake which Pride shall ever drown But you that by both Callings enter faire Snuffe your own Lights and take a watchfull care The Wearer doe not holy Vestments staine Or to your Master a dishonour gaine If undeserved Scandall doe you spoile Those Shafts to their own Shooters breasts recoyle Knowledge the Head the Heart crowns Holinesse Light and Perfection make up Aarons Dresse Spirituall and Corp'rall Charities With fervent Prayer's
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