4.11 gave some to be Aposles and some Prophets and some Evangelists and some Pastors and Doctors according to his will distributing to every man a severall gift 1. Cor 12.11 St. Peter was an Apostle but not an Evangelist St. Mark an Evangelist not an Apostle St. Matthew both these yet no Prophet St. Augustine a Doctor but no Martyr St. Laurence a Martyr but not a Doctor But behold saith one the beloved Disciple was * Portan Petrus de Palude all these in his Epistles an Apostle in his Apocalyps a Prophet in his Gospel an Evangelist in his Faith Sufferings a Confessor in his preaching a Doctor St. John the Divine in his chastity a Virgin in his readiness and will to suffer a Martyr yea the Protomartyr saith Osorius suffering inwardly when Christ outwardly Osorius in locum St. Stephen will spare him the Figure of a Sympathy Amans quippe plus in amato quam in seipso patitur 't is an high complement that a lover suffers more in his beloved object then in his own person suffering yet St. John both did and suffered much in his own person also 1. The same is he that testified and wrot these things John 21.24 v. 24. is for his piercing sight into high mysteries well Emblem'd by the Towring Eagle Jovis ales right his quil writing the Divinity of Christ against Ebion and Cerinthus early Hereticks and Grandfathers of Arrianisme as that is of Socinianisme and later errors beginning his Gospell before Moses or the beginning of the world and ending his Revelation beyond all Historians beyond Time it selfe or the end of the world He chiefly lived at Ephesus where he wrot his Gospel in the 69. year of * Euseb Niceph at the desire of the Asian Bishops by him there constituted Christ whence the neighbour Churches of the lesser Asia were by that division made by the Apostolical Synod Acts 15. alotted to his Visitation for his diligence wherein and testimony to the truth he was by the Pro-Consull of Asia transported to Rome to suffer about the 90. year of Christ where being miraculously preserved in a Chaldron of scalding oyl Alsted Chron. Euseb Ec. Hist l. 3. c. as the three Children in the fiery furnace he is banished by Domitian into Patmos a disconsolate Isle of the Aegaeansea where the defect of earths accommodations was advantagiously supplied with heavenly Revelations and afterwards recall'd by Cocceius Nerva home to Ephesus Cocceius Nerva Though some write that he suffered after under Trajan yet the most and best write that he died there of an Apoplexy Anno Christi 104. aetatis 102. Happily determining the forementioned ambiguity of our Saviours words according to the Disciples aprehension of them Tarrying till his Master came not by any violent but a naturall dissolution And now as Aristotle said Metal l. 2. c. 1. if Timotheus had not been we had not had so much sweet musick but if Phrynis which was his Master had not been we had not had Timotheus So here if St. John had not been we had wanted much of the Evangelical Harmony but if our great Master Jesus had not been gracious to his Church it should not have had such a John to ornament it and therefore in this holy Saint as in all others we honor and praise through the Servant but his Lord and Master POEM 8. Coelestiall Herauld that dost draw Christs Line No lower then from Pedigree Divine And like a Towring Eagle from above To drooping Man describ'st the God of love Of love to all but Thee above the rest Because so young Thou leaned'st on his Breast As thou his Honour so we thine make known Must love Thee twice for His sake and thine own Who soonest comes to Christ doth longest stay Nor shall the boyling Oyly Chaldron slay Whom Christ but hints should tarry till he came Or Nature summond in her Masters Name Though Torture spare him yet will not Exile Malice extrudes him into Patmos Isle What must the Best expect yet sees he more There then in 's Asian latitude before Into that Angle of the Earth being hurl'd He sees an ample Prospect of the World Of Heaven and Earth and Seas Hell not conceal'd All future Times and Actions there reveal'd Deserv'dly then of all the Saints thy Birth We celebrate with Christs throughout the Earth His early and late fruit the rest we sing Their Deaths as Waiters on him Suffering Lord though our Zeal to thee make no such hast Draw and accept of us among Thy last And while ware banish'd to this Isle of clay Do Thou to us thy saving Truths display The COLLECT PRAYER The Epistle 1 Jo. 1. from v. 1. to the end The Gospel Joh. 21. from 19. to the end Mercifull Lord we beseech thee to cast thy bright beams of light upon thy Church that it being lightned by the doctrine of thy blessed Apostle and Evangelist John may attaine to thy everlasting gifts through Jesus Christ our Lord. Amen UPON The Festivall of Innocents Day DISQUISITION 6. WHy the Feast of Christs Nativity is attended with These Saints above the rest St. Stephen St. John and these blessed Innocents Johan Raulin Ser. 2. de beat Innocen is handsomely conjectured by some to shew his comming into the world for all sorts of men of what degree or age soever and by These severally represented or happily that these here applyed rather then other as having more fulfilled that of Christ Mat. 16. Mat. 16. 24. By taking up the Cross and following him There being three kinds of Martyrdom in Christs Cause as St. Bernard notes the first Voluntatis operis both in will and act as that of St. Stephen 2. Voluntatis sed non operis in will Ser. de Innocent but not in Act as that of Saint John The 3. Operis sed non voluntatis in act but not in will as this of the Innocents And sorasmuch as St. Stephens Martyrdom comes neerest unto Christs his Festival is next unto him and in the 2d place St. Johns and in the 3d. These suffering Innocents all three making Christ as in Cant. 5.10 white and ruddy the chiefest of 10000. Candidus in Johanne Rubicundus in Stephamo electus ex millibus Ludolp de vit Christi p. 1. c. 13. in Innocentibus And it was impossible to Christen the Day with a Name of a more vast Reputation then Innocency which dares not signifie any thing here below but the state of the first Man and that of Children and sure he must have little of man in him nothing at all of God the more of the Devil that could so break into the Circle of such harmless simplicity and self-shielding innocence Yet this doth barbarous Herod but which of them he deserves to be known that he may both in person and example be abhorred Then not to wrong the rest as most do by their not distinguishing know there were three Herods and
Gospel Matth. 23. from vers 34. to the end Grant us Lord to learn to love our enemies by the example of thy Martyr St. Stephen who prayed for his persecutors to Thee which livest and reignest now and for ever world without end Amen S. IOHANNES T was Eagle sighted Iohn that best could pry and search into the mistigue trinity earth to ascend darkenes to fetch light from heauen is strange yet like such was his flight The Plate here Vpon the Festivall of St. JOHN the Evangelist DISQUISITION 5. THis St. John was one of the sons of Zebede and had at length for better reasons as much as his Mother asked for him Matth. 20.20 Chap. 4. 18. he was the brother of James surnamed the Great where by the way take notice how Christ at first made choyce of Brethren as Matth. 4.18 Simon which was called Peter and Andrew his brother So afterward Simon and Jude brethren sons of Alphaeus and here John the brother of James Hereby prudently providing against Schisme and division both by corporall and spirituall correlation For what ever it would have been in That sure in this Age one of them had been too little to prevent it We shall here reflect upon this Saint first as a Disciple while abiding with his Master and then as an Apostle sent out with Commission from him St. John his double Notion both which I take to be sufficiently distinct Notions First as a Disciple for so He oftnest stiles himself through his Gospel and 't is exemplary humility not terming himselfe a Master in Israel though one of the first Magnitude but a Disciple yet with some Emphasies The Disciple and with a quem dilexit whom Jesus loved John 21. not onely one of his Triumvirate admitted to Mount Tabor John 21.7 Matth. 17.2 but even the most eminently beloved Disciple at least Extensivè as the School speaks though intensively He bespake all of them alike Aquin. tom p. 1. Quaest 20. Ar. 3. John 15.9 As the Father hath loved me so have I loved you Continue in my love Which sure St. John did eminently being the last at the Crosse and the first at the Sepulcher besides his amiable sublime graces and coming unto Christ so young for which 't was certainly that Christ shewed more signes of favour and familiarity to St. John then to the rest For he is said to have leaned on his breast at Supper and when St. Peter and all his other fellows were silent only he durst ask Lord John 13.24 which is he that betrayeth thee John 13. When the Eagle broods saith Plutarch the Chick that cometh of that Egge that lieth nearest her heart is best beloved of her and so here Coloss 2.3 our St. John leaning on that breast in which are hid all the treasures of Wisdome and Knowledge may well gratefully acknowledge himself honored with the Title of the Disciple whom Jesus loved Whereof his fellow Disciples had a kind of jealous emulation which our Saviour checked in Peter John 21. the Dialogue is obvious in the words fore-going where St. Peter neglecting the charge given himself both as to life and death is curious touching St. John John 21.19 What shall this man doe to which Christs Redargution is If I will that he tarry c. What is that to Thee c. teaching him and all Excentrick Spirits to move in their own Spheare not to examine others but their own imployments 1 Cor. 1. 1 Cor. 1.25 c. 7.20 1 Thess 4.11 See to your own calling and Let every man abide in the same calling wherein he is called studying to be quiet and to meddle with his own business 1 Thess 4. Seasonable cautions for this Age so over-full of Bees and Apes all these being parallels to that of Christ What is that to thee Confining all to their professions and that in all matters Theological Ecclesiastical Political moral Oeconomical for each of them may say each one of another Function Quid tibimet What is that to thee for neither of them must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.15 as St. Peters word is Play the Bishop in another mans Diocesse For What is that to thee Advising on the contrary to do good unto all men Gal. 6.10 especially c. For else 't is easie for the wisest to mistake as the Disciples here did that speech of our Saviour If I will that c. How heedfully had we need hear Heming in loc and read the Scriptures as one notes when so many Disciples are mistaken apprehending an absolute Affirmative in a conditionall proposition If I will that c. as the Vulgar Translation corruptly taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If for so without any reason or similitude and therefore modest St. John here retracts that error that went abroad among the brethren in the same 23. as some do that translation no man so denominated from grace as our St. John will promise himself an immunity from suffering and especially in such an Age as he then lived in or we now And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally interpreted of Christs coming in that famous execution on the Jews oft mentioned in the Gospel Matth. 23. and 24. Luke 19. and John 21. which John survived thirty years continuing not onely till Titus his time but through Domitians and Cocceius Nerva's to Trajans reign above an hundred years after Christs birth and so 30 years after this coming of Christ was past and by what Irenaeus adds of the Seniores qui non solum Johannem viderint sed alios Apostolos And it is probable that some other of the Apostles lived to that time of Trajan also That St. John wrot this Gospel at the intreaty of the Bishops of Asia constituted by him is affirmed by Eusebius And yet for all his modesty there was somewhat in it what ever fell out afterward as will appear anon he was in present the Saul among his brethren Inter Delphinas Arion highest in his Masters affection and records it thankfully as his most honorable Title and Fount of all his graces that he was the Disciple whom Jesus loved and leaned on his breast Nay St. Ambrose saith that Christ too leaned on his bosome saying there was Sinus triplex a threefold Bosom whereon Christ did rest who else had not whereon to rest his head viz. in Patre Divinitas in Matre virginitas in Evangelista Johanne Fides in the bosom of his Father rested his Deity in his mothers bosom rested his virginity in St. John Evangelists bosom rested his faith and confidence bequeathing his dear Mother to His sole care and affection and Him to Hers as a mutuall legacy John 19. And thus having seen him as a Disciple most beloved let us now take one view of him as an Apostle publishing the Name and Faith of his dear Lord and Master 'T is said Ephes 4. that Christ ascending Eph.
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
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
be multiplied unto her Full of Glory the Spouse I say that until then like Jacob beyond Jordan was but obscure and of small Retinue able to plead but little visibility but here like Him again having once passed some bitter waters can challenge either Stars or Sands for Number singing now Laudate Dominum omnes Terrae Praise the Lord all ye Lands I. Quid Linguae Gentium nisi conversionem Gentium 1. What else do the Tongues of all Nations here import but the conversion of the Nations Again whereas at first all languages save one were as a curse for sin Gen. 11. Gen. 11. a punishment of pride none of them as yet by some thought holy unlesse the three inscribed on the Cross of Christ viz. Hebrew Greek and Latin why here were all the other sanctified by this appearance of the holy Ghost in Tongues for which Let all Tongues and Languages Kindreds and Nations especially that enjoy these Fountains open and not stopt up by envious Philistins ever sing prayses to the Lord and speak good of his Name for so affording them his word in their owne language as a Means and Message of their Salvation Lastly The Tongue too is an Instrument of Tast as well as Speech Distnguit sapores sapidum ab insipido dulce ab Amaro So doth the Holy Spirit rectifie the Palate of the soul hereby teaching her to relish Good and disgust Evil to prefer a bitter wholesom to a sugered venom 1 Cor. 2.22 to taste and see how gracious the Lord is Psal 34. whereby the natural man saith the Apostle as wanting this same holy Tongue Non sapit quae Dei sunt Discerneth not savoureth not the things that are of God But one may speak too much even of the Tongue it self and therefore now I will cleave off my discourse from the Linguae to the Dispertitae The third Querie Why the Holy Ghost was pleased to descend in cloven Tongues And this Dispertitae some take to be no more then Distributae Tongues divided not in themselves they mean but among their Receivers Ita ut Quisque suam habuit So as that a Peculiar Tongue sate upon each of them But there is more in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth such as were divided from the middest dimidiated as it were by-forked Tongues in specie Ignis saith Goran Gorran in locum These imitating Fire likewise in its pyramidall Figure may easily bee conceived to spread into a Bipartition And what did the two Branches hereof intimate but the equall mixing of the Law and Gospel for the conversion both of Jew and Gentile In the old Law you know the dividing of the hoof was an argument of cleanness Levit. 11.3 Lev. 11. and the Serpent also that embleme of wisdome to which Christ schooleth our Imitation Matth. 10. hath Linguam bifurcatā Matth. 10.16 a kind of a forked tongue Here therefore why may not the cleaving of the tongue be an apt Symboll of sincerity Sure that tongue which rends it selfe off from worldly and corrupt communication and setleth to Gods praises is one of the Holy Spirit 's cloven tongues For the Devill too playeth Gods Ape and hath his cloven tongues viz. those that love division flattery and dissimulation as well as his fiery tongues viz. such as love lying slanders oathes blasphemy and imprecations And these likewise I fear may all Nations hear I am sure our's may almost in every corner speaking in their own language Horribilia Diaboli the fearfull works of the Devilll But not to proportion my discourse of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sin of Tongues lest I be infinite or rather uncessant but in stead thereof let us take a more necessary glance of the number here the Holy Ghost descended on For we read of 120. assembled Acts 1.15 But Beza and some others restrain this Advent of the Spirit Acts 1.15 to the Apostles onely because indeed the promise was made to them and He led them forth at his Ascension and the Grand Charge was laid on Them Go forth and preach c. yet for all this the stream runneth th' other way C. à Lapide with a cloud of witnesses affirmes the Holy Spirit shed on all that Company but not without Discrimination In locum Acts 1. cap. 10.47 and this argued first from that Question Acts 10. Who can forbid water that these should not bee baptized having received the Holy Ghost as well as wee besides we know more were to preach the Gospel then the Apostles Luke 10.1 He appointed other seventy Luke 10. and they then had need of tongues But then here may bee objected that there must be divers women in this Company besides the blessed Virgin Acts 1.14 Acts 1.14 and They not permitted to speak in the Church needed not this gift of tongues but we may thus salve the scruple The Holy Ghost here probably descended on them all Apostles and others men and women Joel 2.28 according to Saint Peters exposition of that place of Joel Effundam Spiritum I will pour out of my Spirit upon all flesh your sons and your daughters shall prophecy Acts 2.17 c. Acts 2.17 which he there appropriateth to that every businesse to take off the Enthusiasticall Pretenses of this Age yet all this not to the same end nor in the same degree as one that was present there Saint Paul will tell you 1 Cor. 12. 1 Cor. 12.8 To one was given by the Spirit the word of wisdome to another the word of knowledg by the same Spirit To others the gift of Faith to others Prophesie to others the Discerning of Spirits as was most necessary to their severall conditions but to the Apostles and to their Helpers the higest Degree of Illumination Diversitie of Tongues and Interpretation of Tongues because they were to convert the Nations Serm. 69. de Temp. So that we may conclude it gratefully with St. Augustine Spiritum sanctum à Christo promissum duodecim Apostalis datum numero decuplato O the great Fidelity and Liberality of Christ that promised a Gift to 12 Apostles and performeth it to ten times twelve which is 120. teaching us to be spaing in protestations ample in performances not like Antigonus sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom it is said he never denied any thing was asked nor ever performed any thing he promised but like David to keep our word though it bee our losse it shall be our Gain a better way Psalm 15.4 it is a Qualification of a St an Imitation of Christ you see who here promised his Apostles only filleth all of them with the Holy Ghost And while they are thus filled with the Holy Ghost some mockers are so empty of him as to say the Apostles are filled with new wine Acts 2. Acts 2.15 If They did not sure enough their Successours shall never want Censures and Derisions
receive their Instructions from him now Saint Peter was not that other Disciple by the leave of his pretended Champions for though the Scriptures name not who that other was and there are various conjectures yet the text at once manifesteth Saint Peters absence and his brother Andrews piety piety in his first address to Christ I and charity too Doctor Donne Serm. 71. in seeking of him up and bringing him to Christ vers 41. He first findeth his own brother Simon and saith unto him we have found the Messias which is to say being interpreted the Christ and he brought him to Jesus so that here that distinction doth but wrack the text that saith Saint Peter came first ad Apostolatum these two ad notitiam Familiaritatem that those in John 1. came first but to an acquaintance and conversation with Christ but here in Matthew 4. these were called Mat. 4.18 19 20. to the Apostleship yet to that conversation which was no small happiness Andrew came clearly before Peter and to this Apostleship here Peter did not come before Andrew S. Peter not the first with Christ for the text saith they came together and therefore I say the Church celebrates the memory of Saint Andrew first of any Saint in the year and after they have been altogether united in that one Festival of all Saints Saint Andrew is the first that hath a particular day he was Primogenitus Testamenti novi the first Christian the first begotten of the New Testament for Saint John Baptist was between the Testaments as Noah between the worlds a kind of Isthmus joyning both together he had his conception as t were in the old Testament for his coming and office in the womb of those Prophecies of Malachi Mal. 3.1 Isai 40.3 and Isaiah and so cannot be so intitely referred to the new Testament as Saint Andrew is Like him therefore Conversus converte being come to Christ thy self call thy brother to him Thou being converted strengthen thy brethren mos Apostolicus mos sit Christianus This was alwaies the Apostles manner and t is a very laudable Christian practice and fortified from the very law of nature all things indeavouring to the utmost to assimilate and turn things toward if not into their own nature as you see in fire water earth c. And thus having considered Saint Andrews person let us not take notice of his calling and that the Epistle for the day acquaints us with Mat. 4. Matth. 4.18 As Jesus walked by the sea of Galilee He saw two brethren Simon which was called Peter and Andrew his brother casting a Net into the Sea for they were Fishers and in that act our Saviour found them and called them to his service Almighty God is wont to bless men especially when busied in their proper element when well imployed and in their own vocations Why Christ chose such for his disciples we see our blessed Saviour in whom were hid all the treasures of wisdom Col. 2.3 did not chuse the grandees of the world big wits high degrees or authorities thereof but Seamen unlearned and indocil inured to a tempestuous element less capable of civil offices then other men and why did Christ take them having his choice sure of all things he made First negatively not that thereby was any scandal given or just occasion of that calumny of Julian the Apostata that he found it easie to seduce such poor ignorants as they were for Christ did when time served receive persons eminent eminent in learning as Saul was eminent in Authority as Nicodemas eminent in wealth and ability as Matthew Zacheus Ioseph c. But first he chose such men that when the world had considered their beginning their insufficiency then and unproperness for such imployment and yet withal that greatest work so far and so fast advanced by them nihil instrumentis they might ascribe nothing to the instruments but all unto the power of the workman whose school soon rendered them sufficient and so ever after might cheerfully come in unto him upon any invitation whatsoever Christ to make his work the better prosper in all ages after proceeded thus at first S. Augustine nec quaesivit per oratorem piscatorem as Saint Austin sweetly he sent not Rhetoricians to work upon these Fishermen sed de piscatore lucratus est Imperatorem but by these Fishermen hath reduced all those Kings Emperours and States which have imbraced the Christian Faith these 1600 yeers chusing the foolish things of the world to confound the wise and the weak things to overthrow the mighty 1 Cor. 2.27 Judg. 15.16 c. 1 Cor. 2. and Prosper saith this was fore-typed Iudg. 15. by Sampson slaying a thousand with the jaw-bone of an ass when Omnipotence is the Agent no matter what the Instrument of Fishermen Christ made them Fishers of men but first they followed him they came ad Discipulatū before they came ad Apostolatū they were taught and caught by him before they taught caught others they straightway left their nets and followed him the cheerfulness of which obedience is exalted in this that it was freshly upon the imprisonment of Iohn the Baptist whose Disciple S. Andrew had but lately been and thence might easily have been deterred and averted but the contemplation of sad examples past the apprehension of perils future the sense of persecutions present all cannot startle or retard those whom the love of Christ Jesus works upon effectually they followed for all that and followed at the first word sequere and but that one us'd to them they left their Nets they did not burn them saith one but at fit occasions again made use of them Iohn 21. as Christ found them after his resurrection John 21.1 Perfecta obedientia est imperfecta relinquere not to be too diligent to the world is the deligence God requires that we defer not the making our Reconciliation with him not sacrificing to our own Nets of gain or pleasure but leaving our Nets vitia sunt retia i.e. our darling sins multae relinquitis Hab. 1.16 si desideriis renunciatis you leave your nets if you renounce your vitious desires whether they be covetous Greg. magn in Mor. riotous or Ambitious and if Saint Andrew and others here followed Christ so in his poverty and humiliation what a sin will it be not to follow him sitting at the right hand of God Saint Andrew followed him both in life and death preaching Christ first in Scythia and afterwards in the interior parts of Aethiopia inur'd like Iacob to the extremities of heat and cold and after that saith Alsted he preached in Cappadocia Galatia Alstaedius in Chronol c. 27. Bithynia and along the Euxine sea nothing difficult to a willing mind much less to such a zealous diligence last of all in Thrace Macedonia Thessalia and Achaia where at length under Vespasian the Emperor he had the double honour of dying
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