man of fervent Prayer Humiltiy Reverence miraculous Patience and forgiveness all evidenced in his Christian Deportment First his Faith through his eye S. Stephen stedfastly looking up into heaven there saw blessed visions even before his death while here on earth saw Christ standing at the right hand of God Mark that posture of encouragement our Creed Article telleth us of Christ sitting at the right hand of God but our St. Stephen here sees him standing i. in a readinesse of assistance defence And if Christ thus stand with his suffering servants who shall withstand their happiness but that as the sufferings of Christ abound in us even so also shall our consolation abound through him 2 Cor. 1. Prayer is all his shield v. 59. Calling upon God He who is invited to the Fountaine needs not go to the streams nor using Lord alone a name of power but through Justice not of willingness and therefore adding Jesus Dulce salvatore nomen the saving name of Mercy The good Angels and blossed Saints in Heaven are willing but not able uncharitable men on Earth neither of them Onely Christ is both and therefore invocated here Able because Lord willing because Jesus Quem in coelis quem in terris Psal 73. Whom then have I in Heaven c. His Charity 's extensive yet wisely begins at home would all men would do so for spirituall charity He takes care to recommend his soul to the right owner Col. 3. Lord Jesu take thine own into thine own custody Souls then survive the bodies in spite of Atheists who think but what they wish and are immediatly determined in their state of Bliss or Misery in spite of other Hereticks St. Stephen here quite contrary to most is all for his soul and nothing for the body For alas Quid proderit mundus Matth. 16.26 as our blessed Lord saith Matth. 16. c. the soul being of more price then all were there as many worlds as Empedocles and Democritus imagined * Laertius in vita Democriti i. Thousands Save This and save all and so the contrary according to that Dutch Proverb one of the wholsomest things I ever heard of from them Goods lost nothing lost Credit lost much lost Soul lost all lost Next unto Faith in God he adjoyneth Love to Men the best evidence in Foro exteriori without which all the rest had been but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tinkling 1 Cor. 13.3 not a well-tuned Cymball But He a true Disciple of his great good Master Luke 23.34 Qui pendebat tamen petebat as Augustine sweetly who as he hung upon the Cross prayed Ignosce pater c. So this holy Saint forgives his enemies that is more then to give he that gives doth it Desuo of his goods but who so forgives gives De se something of himself yet more he prayes for them though enemies mortall enemies and in hot blood when he scarce had any time to think of his friends Lord lay nt c. more sorry for them Serm. 5. de Stepha then for his own ruine saith St. Augustine because eternall death followed their impiety but his Death eternall life And was not this the Apex the Height of Charity And 't is remarkable that he kneeled down when he prayed for his enemies that stood when for himselfe shewing the greatnesse of their sin that could not easily be forgiven and therefore the earnestnesse of his Piety Qui plus illorum dolebat peccata quam sua vulnera Cajetan in locum that did more lament their Sins then his own wounds Magnus clamor magnus amor his lowd voyce shewed his great affection and his kneeling down his reverend gesture in devotion the God of both parts challengeth both Exteriores actus demonstrent interiores affectus Dan. 6.10 Acts 9.40 cap. 26.36 Luke 22.41 In praying either stand as a servant before his master or kneel as a subject to his Prince Daniel prayed kneeling so St. Peter so St. Paul so Christ himself And the Centurists acknowledge this gesture the most ancient and most usefull in all sacred solemnities in all Ages among Christian Congregations Magdeburgenses centuria secunda And therefore not to kneel except in case of corporall infirmity argueth either Ignorance or Arrogance or some other worse infirmity of Mind And herein t is Saint Hierom so commends Asella for devotion Epist ad Marcellum that her knees were grown Brawny like the knees of Camels with her pious Geniculation Saint Stephen you see here used both postures and kneeling for his most earnest and last prayer Loco citato Wherein he was heard saith Augustine Si Stephanus non sic orasset Ecclesia Paulum non habuisset For if St. Stephen had not thus prayed the Church had never had St. Paul a Convert And Fulgentius saith whither St. Stephen went before being slain with stones thither St. Paul followed being holpen with his prayers And when he had thus spoken he fell asleep Such and so pretious in the sight of the Lord is the death of his Saints asleep in respect both of Rest Resurrection Graves are grown but * Isa 57.2 Beds and Churchyards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. sleeping places so here like Jacob his pillow is of stone whereon lying down as well as if on Down Saith Damianus Serm. de Steph. he taketh rest and fell asleep Foelix somnus it was an happy sleep being joyned with such rest that rest with pleasure that pleasure with eternity Thus blest St. Stephen as Nissen observes Oratione de Stephan esteemed the Ring of his persecutors with which he was inclosed as his Crown and every stone flung at him as a pretious one as a pretious Diamond so that that of David might be applied to him Psal 21.3 Thou hast set a Crown upon my head I a Crown of Proto-martyrdom upon his Name and on his Soul a Crown of Glory Anno Christi 35. POEM 7. STtout Champion of the Truth who by Dispute First Rescu'dst it and didst her Foes confute By Dint of Argument irrefragable Which they to Answer or resist unable To harder motives do themselves betake Even Threats and Stones but vain thy Faith to shake Who So through Sphaeres transparent Christ doth Ey Begins blest visions here nor fears to dy Captain of Martyrs Thou didst lead the van Of that same Noble Army you began To seal with bloud the Christian Faith's defence Teaching us to take Heaven by violence Thy Soul breath'd forth in Charitable groans Return'd a showre of Prayers for one of Stones Therefore blest Saint 'T is but a due Renown Thy Name and Day wear the chief Martyrs Crown Vouchsafe us the like Heavenly Visions Lord That we to Thee may Tongues Hearts Lives afford And for thy sake in mean time while we live May those that stone us like this Saint forgive The COLLECT PRAYER The Epistle Acts 7. from verse 55. to the end The
T is ceremoniall for the manner albeit Morall for the matter And this Precept is hedged in on every side lest we should break out of its observance Fronted with a cautiou or command for it will beare both Imperat suadet Remember thou keep Holy it injoyns with perswasion and then back'd with Reasons Reasons from both parties God and Man with some remarkable eminencies above other Mandates They run either barely Affirmative as the fifth or barely Negative as all the other but in this both parts expressed beginning with the Affirmative Remember c. proceeding in the Negative In it thou shalt do no manner of work c. The Breach hereof thus both wayes met withall Again 't is more extensive it not only respects our selves but with a strange particularity involves all our Relations even to five several Ranks viz. Thou thy Servants Cattell strangers within thy gates the wife not mentioned as being included in the first Now every Master of a family hoc habet Episcopale quod habet curaÌ„ animarum hath so much of a Bishop in him that he hath cure of souls viz. care of those under his charge As for this 't is God himself commends Abraham Gen 18.19 Josh 24.15 Gen. 18. as all the good world doth Joshua's pious Resolution Chap. 24. Lastly t is more Alluring then the rest more sweetly exciting and that not onely with more Reasons but with Reasons more insinuative those of the third and second Commandements being formidable and menacing but of this wooing and Allective as on our part beside the indulgent Preface Remember thou keep c. Six dayes shalt thou labour c. A permission or remission of Gods right who might chalenge all rather then an absolute command For the Church upon occasion saith Perkins may separate some week dayes also for rest and Divine Service Joel 2. Yet this withall is no Commission saith he against idlenesse every one being to live by the sweat of his Brows faithfully in his vocation Gen. 3.19 1 Cor. 7.20 1 Cor. 7. out of Genes 3. Six dayes shalt thou c. God here as liberall to us as to Adam in Paradise Of all the Trees but one as Potiphar to Joseph Gen. 49. Let us answer with him How can I deny in this one Remember thou keep holy the seventh day If I indulge thee six for thine own business saith God thou mayst well afford the seventh to my service and that wholly holy For as the Evening and the Morning made the first day the second and the rest of the week The Reasons of this Precept so the Evening and the Morning should likewise make the seventh day The other argument and that a main one is from Gods own example who herein requireth no more then Himselfe performed his own practice being the Commentary upon his Law as becomes all good Leaders For in six days the Lord c. and rested the seventh day Rested This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Figure of condescension to our weak capacities God otherwise not being capable either of Rest or Labour and such indeed Saint Austine and others take all the description of the History of the Creation to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. but a methodizing of it to mans apprehension for 't was all one to Omnipotence to make all the world in a moment and every Species as well as the light with an easie Fiat Let there be Fire and Air and Earth and Water semel simul omnia all things at once existing out of them but so marshalled in the story for our more orderly meditation of them and our more regular imitation of this patern in our own transactions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.1 Be ye followers of God Eph. 5. He means in proportionable actions who fram'd the world in six dayes and rested the seventh rested from Creating not from governing from creating of new Species and kinds of creatures but not from making Individua new singularities for so is he alwayes working John 5. both for Corporals and Spirituals John 5 17. My Father worketh hitherto and I work But to hasten there is Sabbatum pectoris and Sabbatum Temporis That of the mind I shall mention in the close The Sabboth of Time among the Jews was either of dayes or years and both those greater or less the lesser every seventh day and every seventh year the greater when the Passover fell on the Sabboth as at Christs Crucifixion John 19 and every fiftieth year which was their Jubile C. 19. C. 19.28 We reflect but upon their lessâ—… Sabboth of dayes viz. the seventh day and that the Artificial day as John 11.9 being the space of 12. hours from the Sun rising to the Setting of it and so too may the Jews from evening to evening be understood And this too the blessed Apostles altered and by consequence abrogated as to the particularity of the day herein led by the Spirit of Truth and as some think by Christs own example John 20. Consentaneum est Apostolos mutasse diem Melanct. Tom. 2. fol. 363. 'T was necessary saith Melancthon even for this very cause that the Apostles should change the day to shew an example of abrogating the Legall Ceremonies in the Translation of the seventh day Which translation from Saturday to Sunday is not by Patent in the Bible but only by patern because cause the blessed Apostles usually met together on this day 1 Cor. 16.2 Apoc. 1.10 Act. 20.7 and that assuredly by the dictate of the holy Spirit and at least by the approbation of our Saviour again again manifesting himself to be risen on the 8. day So that however happily some will argue and others grant that an Oecumenicall Councell hath authority to constitute another day for publick worship as the second or third of the week yet sure I am they can never have so good a Patern nor yet so great a reason for another day as is demonstrated for this alteration the Patern being Christ and his Apostles and the Reason our Saviours resurrection even that wonderful work of our Redemption Aretius in 4. Mand. Aretius picks out a mystery out of Christs appearing on the 8. day We labour 6 dayes in this life saith he the seventh being the Sabboth of our death in which we rest from our labours Rev. 14.13 Rev. 14.13 and then being raised from the dead on the 8. day Christ in his own Body as then raised shal reward every man according to his works C. 20.13 Rev. 20.13 The Jews then gave God the last day of the week but good Christians better honour him with the first they kept their Sabboth in honour of the worlds Creation but Christians in memoriall of an higher mercy viz. its Redemption and therefore reason good the greater work should carry away the credit of the Day whose Duties principally consist in these two things viz. A Rest
from labour and a Sanctification of that Rest Non prosunt singula Wherein the duties of the Lords Day consists especially If either of which be wanting it makes one but like a Bird with one wing or a Boat with one Oar rendreth but a lame devotion but juncta junant Like two gloves the one lost the other is of little use yet both together make themselves compleat First of the Cessation Thou shalt do no manner of work c. i.e. No servile works of thine ordinary Calling much less any works of sin it must be a double Sabboth from labour rom sin And two sorts of people transgresse here especially First such as imploy Man and Beast upon that day contrary to Gods Design of Rest to both by ordinary Coaching of it in fairest weather and the neerest distances while wise men cannot discern the Reason why equall care should not be taken then to prevent all prophanation as well by land as water Secondly such as rest in their impieties like Elements in their own places idlely spending this Day in excesse and vanity So that God is then more then all the week beside dishonored In Rest from Labour Thou shalt do no manner of work c. No Yes sure some manner of works are then lawful and most seasonable This day being Mercatura animarum as it were the Market Day of Souls Schola Dei saith Ramus De Rel. Christ l. 2. c. 6. the School day of Christ the Preachers as it were his Ushers and the Churches then as it were his open School-house Then such works are most lawfull as appertain to Gods publick worship as reading Divine Service painfull preaching administring the blessed Sacrament and things subordinate thereunto as Ringing of Bells Sabboth days Journeys 2 King 4.23 c. Acts 1.12 And beside these works of piety there are works of Mercy lawfull both toward our selves in necessary provision Mat. 12.1 and toward others whether men as our Saviour visited and healed Mark 3.5 or beasts in relieving them What works lawfull on the Lords day as requisite Luke 14.5 A third sort of works then lawfull are those of present Necessity which doubtlesse may be exercised by Physicians Midwives Shepheards Mariners Messengers and Souldiers upon visible necessities To say nothing of the works of honest Recreation Men therein being too apt to indulge themselves which I advise may be such onely as may cheere not interupt Devotion and then that reason given by Christ may extend to all the forementioned The Sabboth was made for Man Mark 2.27 not Man for the Sabboth But yet not for Man onely but for God chiefly or which is all one for Man spiritually and to further his eternall Good It must not be an empty or an idle Requiescence for as the Apostle saith of Bodily exercise so may I here say of Bodily Rest it profiteth nothing Bene vestiri nihil agere We may complain of as well as Leo Men cloath their bodies and not then ornament their souls they are so fine they are the worse again And this the Fathers call Sabbatum Boüm Asinorum The Ox and the Ass keep as good a Sabboth as these and a better then those that St. Augustine complains of that do vacare nugis Theatris spectaculis choraeis That spend the day in sports and Interludes Huntings and Compotations which is but Sabbatum Aurei vituli like wanton Israel to proclaim an holy to Jehovah and to worship a Calf Exod. 32. Exod. 32. Now this sanctifying of the Sabboth stands principally in our esteem of it and improving the opportunities thereof First we must count it our pleasure and delight Deliciae Christiani generis the Vespasian of all dayes to us Calling the Sabboth our delight Isa 58. Isai 58.3.3 Not doing our own works not thinking our own thoughts or speaking our own words c. But resigning our Heart Tongue and Hand i.e. our will voyce and practice to the businesse and object of it depositing the world and all her interruptions not nauseating the Divine Solemnities when orthodoxally performed saying Amos 8.9 When will the New Moons and Sabboths be gone c. that we may return to our Saecular advantages No but improving all we can the spirituall i.e. Prayer Reading Hearing and Meditating the sacred Mysteries of our Redemption Prayer is the Jewell of Gods Ear the Tongue of Angels the Dialogue between Heaven and Earth Gen. 18◠Gen. 18. the Souls Embassadour with God our Leiger in Heaven working against the States of Death and Hell 't is the Phoenix of the Graces that still reviveth into a Bird of Paradise and makes an Arabia Petrea to become Arabia Foelix for stony hearts procures us hearts of flesh Ezek. 11. Ezek. And if God be thus pleased with single piety how is he importuned think you and as 't were besieged with the publick worship Vis unita fortior If our Domestick prayer be as a Brand in the corner and keep fire sure the publick is as a Bonfire of Incense a Sacrifice flaming up to Heaven the very highest design of Christianity The joynt prayers of the Congregation are a kind of revers'd lightning and as St. Basil said of his Church their Amen is like a Clap of Thunder And therefore David still to set the better glosse upon his gratulations tells both God and Man that he performeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in the Congregation in the great Congregation And that variety might refresh Devotion Reading is another means of sanctifying the day and therefore the appropriated Chapters are called Lessons as being then to be heeded and taken forth by us The Word is the best Glass and mends the Lookers eye And therefore Search the Scriptures John 5. John 5.39 Those are they saith Christ that testifie of me in them you hope to have eternall life It must be no superficiall much less oftentatious reading but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. make a scrutiny search diligently like Laban for his gods Gen. 31.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word he searched the Tent and to this search there are some requisites viz. inspectio Fontium oculus adscopum Collatio locoruus fervens Oratio Lest with the Eunuch we understand not what we read there should be an inspection of the Originals but especially for Teachers but for all an eye still to the Scope of the Author a Collation of places Scripture often its own best Expositer and lastly Prayer will be an help to all the rest And for more safty keep in the shallows for Scriptures are waters wherein the Lamb may wade as well as the Lion swim and for deep mysteries goe to an Interpreter i.e. attend the Preacher Hearing and seeing are the two Disciplinary Senses Rom. 10. Faith comes by hearing and hearing by the word of God Rom. 10. In hearing seek out the Wise Charmer i.e. the Orthodox Teacher and be not of
est hoc nomen non Hebraeum This a Syrian and no Hebrew name hinting him to have been some great mans son of that name and Country usual in Scripture to denominate men sons of their Fathers without other addition Neither is that Objection enough against it 1 Cor. 1.16 for it says not that many Noble but that many Noble are not called and one in Twelve is not many And this seems to me the more probable as wiping off that scandal of Julian the Apostata That mean Fishermen and such were easily seduced and therefore Christ did receive persons eminent in Learning Saul was so and of Authority in the State Nicodemus was so of Wealth and Ability Zacheus was so and so was Joseph of Arimathea and then why not so this Bartholomeus From whose deep silence in the Scripture even in the midst of all the Apostles contentions misprisions or other infirmities for which most of them were at sometime or other reprehended by their gracious Master I cannot but commend his prudence meekness unity modesty and taciturnity that let fall nothing to the breach of either and recommend them to your imitation For as silent and reserved as he appears in Scripture yet Ecclesiastick story rendreth him loud and eloquent in the advancing of his Masters Gospel First unto the Lycaonians and afterwards to the remoter Indians and lastly to the barbarous Armenians whereby their King Astyages for converting his Brother Palemon that after became Bishop of the place he was put to death or rather many deaths in one One so complicated as passed all parallel but the Barbarity of that place and Tyrant being first stoned and afterward excoriated Flayed alive Giving his kin and all that he had Job 1. not as Job saith for his life but for the Faith and Truth of Christ his Master nor is there yet an end of him For some write that they let him hang on the Cross till the day following still preaching Christ till they beheaded him and then indeed that was mercy An. Dom. 51. And hence it is called Duplex Festum A double Feastival some keeping the Five and twentieth of August to his memory others with us the Four and twentieth POEM 34. Fair Elims Wells and Palms did prerecord Th'Apostles and Disciples of our Lord Number and Nature both did signifie Their Doctrines pleasant Fruit and Victory Let us too pitch our Tents here rather dwell That each may have his Palm and Sacred Well May these Palms flourish to the day of Doom i th' hearts of men and all their sins o'ercome Scriptures are justly call'd Salvations Wells In draught whereof Saint Bartholomew excels His Name well suiting sure th' Original Hence doth him Son of Water-drawer call What Springs to Fields to Souls is Bartholomew Who to cool heats of sin brings a cold Dew Some think this was Nathaniel then his stile Runs high a man in whom was found no guile Some think him Princely born and that his Name the Son of Ptolomy imports the same Whose ere he was he for his Master gave His skin Christs truth not his own life to save Being such a fruitful Saint then 't is but Reason His Feast be kept in such a fruitful Season The COLLECT The Gospel Luk. 22. v. 16. unto v. 25. The Epistle Acts 3. ver 12 unto vers 17. O almighty and everlasting God which hast given grace to thine Apostle Bartholomew truly to beleeve and preach thy Word Grant we beseech thee unto thy Church both to love that he beleeved and to preach that he taught through Christ our Lord Amen S. MATHEVS For God to become man a Virgin soule for to conceaue bring forth yet not foule are Miracles yet these good Mathew brings as tidings fittest for an Anaclls wings Are to be sould by 〈…〉 The Plate here Vpon the Festivall of S. MATTHEVV DISQUISITION 32. OBserving Ecclesiastick order the first is here become one of the last scil Saint Matthew the first Pen-man of all the New Testament one of the last among these glorious worthies but so among the last as some choise Dish is at a Feastivall so of the last as none of the least remarkable conversions Mat. 9.9 and though under his own hand yet that of the Holy Spirits Guiding cannot be suspected of immodesty and as Jesus passed by from thence he saw a man sitting at the Receipt of custome named Matthew and said unto him Follow me and he Arose and followed him Wherein you have Christs Invitation and Saint Matthews resignation Our Saviours voice and his Saints Eccho Psal 27.8 somewhat like Davids Psalm 27. Seek yee my Face Thy Face Lord will I seek First the Invitation Mat. 9.9 as Jesus passed He saw c. where are the circumstances and substance of the call circumstances first of Person Jesus and Matthew Matthew a rich man a covetous rich man a covetous rich man in a corrupt office stiling himself the Publican in an Emphatical acknowledgment while the other Evangelists call him Levi and so needing a Jesus Mar. 2.14 Luke 5.27 c. 9.56 Salutare Nomen the saving name of Him who to that end came into the world Luke 9. and here passing forth from curing the Palsied mans body he healed Matthews soul it was his businesse thus to be doing Good even his meat and drink to do the will of his Father who would not the death of a sinner c. his Goodnesse still more amplified from the place and time for that he called Matthew sitting at the Receipt of custome Other Disciples Christ called as they were doing good Mat. 4.18 as Peter and Andrew from Fishing James and John mending their Nets c. But O the Miracle of Mercy he called Matthew when doing hurt and injury executing his hatefull office Sitting at the Receipt of custome and sitting the worst posture of evill the worst of all those three degrees of sinne Psal 1.1 observed out of Psalm 1.1 Now Matthew was a Graduated Publican seated in the chair of the scornful Genebrard in Psa 1. which is worse then either walking in the Counsell of the ungodly or standing in the way of sinners insomuch that Publicans and most hated persons were grown convertibles the Jewes paying no Custome before their Captivity that being indeed alwayes the leader of oppressions so that Publicans we find sometimes joyned with Heathens Mat. 18. sometimes with Harlots Mat. 18.17 c. 21.31 Luk. 15.1 chap. 21. but alwayes with sinners But now to the substance of the Call He saw and said c. he saw not only with Corporall eyes as hee saw many so but with eyes of compassion with eyes of Dilection Vbi Oculus ibi Amor. Here Christ's eye and Affection went together he saw him as a Pearl on a Dunghil as a chosen vessell for a better office He saw him with such eyes as looked on Israel in Egypt Exod. c. Exod. 3. as looked on Saint Peter weeping or on
is the wholesom temper of her Law Each Fast is cheer'd and each Feast kept in aw What Christian then ' gainst such Commemoration Gods honor his Saints praise our Imitation These are the Churches Crown of Stars as 't were Oh may they long shine in her hemisphere And where set rise again still may they grace The Calender of time with choifest place Advent Sunday DISQUISITION 2. THis day is to the Feastival of the Nativity as St. John Baptist to his Master a kinde of a fore-runner to make way for it somewhat like the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Feast of Easter a preparation to the grand Solemnity nay indeed this and the three following Sundays of Advent may in some sense be called like the four Evangelists Quadriga Domini our Saviours four wheel'd Chariot carrying the glad tydings of his approach throughout the Church as those do his glory and Salvation through the world Moreover here beginneth the peculiar computation of the Churches year though learned Hooker E. P. l. 5. p. 378. on some other considerations take it somewhat higher viz. From the Annunciation of Christ his Conception by Angelical Message But the Church initiateth her solemn service at this Preface to his Birth and first appearance of him to mankinde And herein differing from all secular computes whatsoever to let the world perceive she numbereth not her days and measureth not her seasons so much by the motion of the Sun as of her Saviour beginning and progressing her year according to the Sun of Righteousness who now began to dawn upon the world and as the day star from on high to shine on them that sate in spiritual darkness and with his beams of light and life to chase away the shadows both of sin and death Lastly this day as it were inviteth all of us to the Marriage Feast for the Incarnation was a Mysterious Match it calleth off the busie world both from their vain prosecutions and excuses admonishing us of our Lords coming * Advent speaks as much I and in its four several days hints Christs four several ways of coming viz. First his Corporal by Incarnation secondly his Spiritual by Inspiration thirdly his Ministerial by Instruction fourthly his Judicial by Final Sentence and Determination The first is a strange Humility the second equal Mercy the third his Word and Sacraments the fourth is his last Judgement Now then whosoever seriously takes heed to the three former shall never need to fear the latter Rom. 8.1 And it is Christs own advertisement Matth. 24.42 46. Watch for you know not c. And blessed is that servant whom his Lord when he cometh shal find so doing POEM 5. AS when a mighty Prince of high renown With splendor doth approach some loyal Town The Streets are strew'd the Houses trim'd and deck'd All leave their work and sit at grave Aspect But specially his Pallace and Allies Prepare for him and look with longing eyes So here this monitory Advent comes To tell us of Christ's coming that our rooms May all be swept and garnish'd for that King who with Him doth all grace and glory bring Be sure his Palace then the Heart I mean With Innocence or Penitence be clean If Satan's house be dress'd so garishly Ne're think that Christ will harbour in a stye Then be thy Soul adorn'd with every Grace Let Love Joy Hope Desire run all apace To meet Him and his Majesty attend Who highly will prefer them in the end Be mountain spirits level'd rough ones plain Dejected valleys rais'd with Joy again Let Lion-fiercenesse henceforth become tame And then more fit companions for this same Meek Lamb of God Let aspish tongues grow mild So shall they All be led by this bless'd Child Let Temp'rance sweep out Luxury and Pride By rare Humility be laid aside Let the Dove temper Serpentine deceit And Christ will come when his path's made so straight His Ministerial coming heed his Word And all your Tryals comfort shall afford He 'l come into the Heart and fill the place With consolation and all saving Grace Till both to free and crown his Saints i' th end His coming glorious splendor shall attend When spleeny strifes thus and contentions cease Then may the World expect the Prince of peace In Mercy then but going on in Those Doth to his coming-judgements It expose The COLLECT PRAYER The Epistle Rom. 13. from Verse 8. to the end The Gospel Matth. 21. from Verse 1. to the 14. Almighty God give us Grace that we may cast away the Works of darkness and put on the Armor of light now in the time of this mortal life in the which thy Son Jesus Christ came to visit us in great Humility that in the last day when he shall come again in his glorious Majesty to judge both the quick and the dead we may rise to life immortal through him who liveth and reigneth with thee and the Holy Ghost now and ever Amen The Shepheards lu 2. 8 And there were in the same countrey Shepheards abiding in the feild keeping watch ouer the flocke by night 9 And loe the Angell of the Lord come upon them etc. 16 And they came with hast and found Mary and Ioseph and the babe lying in a manger 20 And the shepheards returned glorifying and praysing God etc. The Plate here Vpon the Feast of Christ his Nativity DISQUISITION 3. THis is the Foundation Festival whereupon the fabrick of the rest is raised and therefore it is Fundation-like laid very deep and may well admit of Saint Pauls exclamation Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the unfathomable Abyss thereof It consisteth of an History and a Mystery That which appears above ground is the story Luke 2.15 Luk. 2. and the substance thereof is known by the Circumstances Quis Quare Vbi Quando The Time the Place the Person the End I shall reserve the two first of them to the last observable and begin the History with the time of his Nativity and that was a time of peculiar designation though computations vary nor is it much material Christ not being subjected to the necessity or chance of time like others but as Lord and Maker of it Gal. 4.5 Elegit suum Nascendi tempus He chose his opportunity took his own time wherein he would be born which the Apostle calls the Fulness of it Gal. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was as most agree from that old * Of Rabbi Elias observing the Hebrew Letter × which is the numerical of 1000 six times repeated in the first of Genesis and that of the Psalmist Psal 90.4 c. Tradition of the worlds lasting just 6000 years well toward the 4000th year Scaliger Reusner and Calvin say Christ was born Anno Mundi 3947. Others say in the year following as Func Helv. in their Chronologies Dionysius the less with others think two years after that being 3950 while others again Anno
c. and great praise by St Stephen his Protomartyr and by St. John that same beloved Disciple as fore-shewed but you see his praise is made perfect by the mouthes of these Babes and Innocents who here came to the Haven without knowing tempests injoying the comforts of an other life Giron in Fest before they knew the miseries of this Qui prius in capitibus Coronaâ— Quam capillos accepistis as one wittily Blessed babes that have your heads Crowned with happinesse e're covered with Hairs Herods crueltie was turned by God into a felicitie translating you from your earthly Mothers armes in a valley of tears to your heavenly Fathers bosom in his Kingdome of Glory It hath been a custome and yet is else where to whip up the Children on this morning that the story might stick the closer but this is to act it over again in kind by a moderate proportion * Lewis 11. Of France was so seri us a remembrancer of this Martyrdome that he would not be interâ—upted in it by any affaires of state how important soever Phil. de Com. while all then seem to condemne the literall crueltie of Herod I wish they may not imitate him in the Figure snatching them from the armes of their mother Church and from her breasts of holy Baptisme and so as much as in them lyeth killing them spiritually not regarding Christs words Mat. 19.14 Suffer little children and forbid them not to come unto me Mat 19.14 for of such is the Kingdome of heaven or his Apostles 1 Cor. 14. instead then of injuring them 1 Cor. 14.20 become like unto them for humilitie for innocence for obedience for dependance who so humbleth himself as a little childe the same shall be great in the Kingdom of heaven POEM IX A Double Prophesie's this day fulfill'd In these young Innocents by Herod kill'd Here 's Ramah's cry and Davids song of praise Which from these Babes and Sucklings God did raise Whose early vertues Men for shame improve Their humble innocence and Docil love That how so'ere our Fathers us dispose We be submissive patient meeke as those And then though crop'd like these flowers e're their Prime Blisse shall but sooner Crown us beyond Time These infants by that Tyrants raging mood Were baptiz'd unto Christ in their own bloud And though unable yet to speake his Name Dy'd the first fruits of Martyrs for the same Multipli'd Persecution that destroyes Thousands of Parents lives wrap'd in the Boyes Yet the impartiall wretch spares not his own Better his Swine then Son a proverb grown The Fox worrys the Lambs and t is the sinne With which the world will end as t'did begin The COLLECT PRAYER The Epistle Rev. 14. v. 1. to the end The Gospel Mat. 2. ver 13. to 19. Almighty God whose praise this day the young innocents thy witnesses have confessed and shewed forth not in speaking but in dying mortifie and kill all vices in us that in our conversation our life may express thy faith which with our tongues we doe confesse through Jesus Christ our Lord. The Circumcision Luc 2. 21. And when eyght dayes were accomplished for the circumcising of the childe his name was called Iesus which was soe named of the Angell before hee was conceiued in the wombe The Plate here Vpon the Feast of the Circumcision of Christ DISQUISITION 7. A Lmighty God both before and after the fall of man before under and after the Law still manifested his wil by two things especially viz. an understanding Mind and a perceiving Sense as in Paradise at first Adam had his word and that witnessed by a double sign the Tree of life and that of knowledge Gen. 2. Gen. 2. After his lapse he had a promise c. 3.15 Gen. 3. and thereunto sacrifices added as outward signes so after the Flood a promise of no more Deluge and the Rain-bow a signe c. 9.13 Gen. 9. Arcus sine sagittâ a Bow without an Arrow or if with any shot against himself in his Sonne for it stands bent alwaies towards heaven the promise of deliverance from Egypt is sealed with the Pasohal Lamb Exod. 12. and that to Abraham Exod. 12. of multiplying and magnifying his seed signalized by instituting this Circumcision Gen. 17. Lastly Gen. 17. Joh. 13.16 God giving his Sonne and by him everlasting life to believers confirms all with two Sacraments as seals of his grace viz. Baptisme and the Lords Supper Thus the Father of mercies hath in all ages provided for mans weakness Psal 3.149 that He might tast and see how gracious the Lord is Psal 34. and therefore those that pretend to be so spiritual as not to endure significant Ceremonies and outward Rites in the Church runne a violent course quite contrarie to the goodnesse of God Apud Martyr in Rom. 4. and the meeknesse of his holy Spirit who doth instruct the conceiving Mind by the perceiving Sense and by visible words as Augustine calls the Sacraments one of which was this of Circumcision to the Jewes and that may well appeare in a red Letter as being their bloudy Sacrament who therefore when they Circumcised a childe called him Sponsum sanguinis applying those words of Zippora unto him Exo. 4. Thou art a bloody Husband Exod. 4.25 because that day they hold the child is married to the Covenant There was in this of the old as in the Sacraments of the New Testament two constitutive parts signum signaculum both the signe The two parts of a Sacrament and the seal of a sacred Covenant not onely bare badges as the defective Anabaptists nor immediate justifiers ex opere operato Hook l. 5. s 60. as some others in the excess sta non tribuunt quod per ista tribuitur They doe not confer what is conferred by them This Circumcision here was a triple signe 1. Memorative of the promise to Abraham touching his seed his inheritance and the Messiah to come of him 2. Distinctive of the Jews from all other people and of the Sex Males only undergoing it Females yet being within the Covenant Reductive as sprung from Circumcised Fathers and married to such husbands 3. Prefigurative of Baptisme and the spiritual Circumcision of the heart Againe as Circumcision was thus a various signe so was it a Seale also a double one on Gods part as the Paten of Kings for confirmation on Abrahams part Ardens in locum as his obedience and faiths Attestation Some note a threefold Circumcision viz. Carnall under the Law Spirituall under Grace Celestiall in the Kingdom of Glory The first is Nascentium good in its due time of children the eight day Gen. 17. Gen. 17. The second Renascentium at all times better of such as are born again and that of the heart in the spirit Rom. 2.29 Rom. 2.29 effected by the sword of the spirit sharper then all the flinty knives of circumcision 〈◊〉 〈◊〉 〈◊〉
reigneth c. MErcifull GOD who hast made all Men and hatest nothing that thou hast made nor wouldest the death of a Sinner but rather that he should be converted and live have mercy upon all Jewes Turkes Infidels and Hereticks and take from them all Ignorance Hardnesse of Heart and contempt of thy Word and so fetch them home blessed Lord to thy Flock that they may be saved among the remnant of the true Israelites and bee made one Fold under one Shepheard JESUS CHRIST our Lord who liveth and reigneth c. EASTER DAY DISQUISITION 13. THis Festivall is as ancient as the Resurrection of our blessed Lord himselfe and therefore ought to be proportionably sacred to its subject as it was highly venerable to the Primitive Fathers of the Church witnesse their innumerable Sermons on it and most solemne Acts even of both Sacraments reserved for the same however this stolid disobedient Age contemn the devotions of Antiquity Christiani sine Christo as though they would be Christians by passing Acts of Oblivion upon the Records of Christianity But God hath still his thousands in our Israel whom I shall here greet with the old Christian salutation * The Eastern and Greek Churches salutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is risen desiring the Reader but to Eccho with joy and gratitude that same usuall Response The Lord is risen indeed or to Paraphrase it with that good Christian who meeting his enemy said Surrexit Christus Christ is risen the Reconciler and therefore let us be friends again The first stone of Christian Faith was laid in this Article of the Resurrection in this was the first promise performed Ipse conteret He shall bruise the Serpents head Gen. 3.15 Augustine for in this Trophaeum de morte excitavit He triumphed over Death and Hell And the last stone of our Faith is laid in the same that is the Day of Judgement of which God hath given assurance unto all men saith St. Paul at Athens in that he hath raised Christ Jesus from the Dead Acts 17.3 In this Christ makes up his Circle in this he is truly Alpha and Omega His coming in Paradice in a promise and his coming to judgement in the clouds are tied together in the Resurrection and therefore all the Gospel all our Preaching our Believing and endeavour are all contracted into this one Article of the Resurrection 1 Cor. 15.14 1 Cor 15. and that being all the signe Christ would at any time afford the Jews the Pharises Saduces or any that importuned him the signe of Jonas and the destroyed Temple still turning upon the Resurrection Matth. 12.35 And so true is that of Tertullian Resurrectio mortuorum est summa consolatio vivorum The Resurrection of the dead John 4.18 is the main Consolation of the living as without which all Christs former Actions and Passions had been fruitlesse 1 Cor. 15. But by which we hold our hopes of Immortality 1 Cor. 15.17 from whence all the Sundays of the year cheerfully borrow new Denomination and are as 't were new Christned The Lords Day in memoriall of this happy Reparation So that Ludolphus out of Nazianzen and others may well call this day Solennitas solennitatum the Festivall of all Festivities Most of the Learned applying that of David to it Psalm 118. Haec est Dies quam fecit Dominus Ludolph de vita Christi in Locum Psal 118.24 This is the Day which the Lord hath made c. And not onely for our gladnesse but also inverting it for his Honour Haec est Dies quae fecit Dominum So St. Cyril in locum This is the Day which in a sense made the Lord i.e. declared For hereby saith the Apostle was he wonderfully declared to be the Sonne of God Wonderfully indeed the wonder of all Miracles wrought by a God testified by Angels seen of Men of Men not onely as witnesses but partakers and yet a no lesse Benefit then Miracle a benefit both Corporall and Spirituall extending to both parts of Man And whereas Christs former Miracles for the most part tended but to the Bodies good as Restitution of Limbs Eyes to the Blind Ears to the Deaf Tongue to the Dumb and Feet to the Lame or else for Restauration of health as Healing diseases casting out Devils raising the Dead This an extensive benefit to both parts of man or for human sustenance as feeding many thousands with few Fishes multiplying the Loaves metamorphosing of Water into Wine c. But this miraculous benefit and beneficiall Miracle of Christs Resurrection extendeth it self both unto Soul and Body And first it cheereth up the Drooping body comfortably telling it That shall not alwayes sleep in Dust not ever be the Food of worms and companion of creeping things but shall be one day raised raised to incorruption to the society of Angels and vision of the blessed Trinity that even Flesh and Bloud though not as yet a while shall one day inherit the Kingdom of God So that the Body now the Body of every faithfull penitent may be as confident as ever Job was Scio quod Redemptor vivit I know that my Redeemer liveth John 19.25 c. and that he shal stand at the latter day upon the earth And though after my skin Worms destroy my Body yet in my flesh shall I see God whom I shall see c. And that not onely in Calvins sense Calvin in locum of a Temporall Restitution but even in Jobs own sense and the Fathers Exposition of a literal and numerical Reinvestion Again This likewise secures the Soul that she is Christs holy One whom he will never suffer to see corruption assureth Her that she neither hopeth nor beleeveth in vain 1 Cor. 15. This is the Foundation Article But happy Time This happy Day for us whereon Christ became the eldest child of the Grave the First born of the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.20 The first fruits of them that sleep all comfortable Relatives First still implying the later Christs Resurrection altogether as sure as Death Rom. 4. Rom. 4.25 Who died for our sins and rose again for our Justification For us you see Both not for Himselfe but us and that for both parts of us Souls and Bodies As if your meditation please to draw neer the Sepulcher Luke 24.6 Luke 24. you shall there meet with two Angels that will witnesse the Surrexit and tell you Non est hic Why seek you the living among the Dead He is not here but is risen But er'e with Peter and John we enter the Sepulcher Luke 24.6 't will be no uncivill Digression to take notice of the Company we meet with there that were the first Evangelists of these glad tidings and those were no lesse then Angels v. 4. to no greater then Women v. 10. Some mention but one yet St. John expressly telleth us of two Angels Duo propter
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.
worthily doth the Church honor the holy Trinity the whole Trinity of Persons together as else-where in severals Declaring the wonders that he doth for the children of men Blessing and praising that same sacred Triad with Saint Paul and other Churches out of him Rom. 11.36 Of him and through him and for him are all things unto him be glory for ever Amen Lib. Sent. distinct c. 36. Ex Augustin de Trinit l. 6. c. 10 Where Lombard out of Augustine for as one was the Master so the other was the Founder of the Schools saith ingeniously that these Prepopositions Of Through For are not to be confounded For Ex doth denote the Father of whom are all things Per the Sonne by Whom are all things And In the Holy Ghost in whom are all things God the Father is the Fountain of all goodnesse God the Son as the Conduit and God the Holy Ghost as t were the Cistern And therefore Remeent in Flumina Fontes Let all our streams comfortable Blessings return in Thankfulnesse unto our Fountain As all our Fresh Springs are in thee O GOD so we desire they should also flow back unto thee And therefore turning Contemplation to Devotion Let us with the four and twenty Elders here fall down before him that sits on the Throne saying Thou onely O blessed Trinity art worthy to receive Glory and Honour and Power for thou hast created all things for thy wills sake they are and were created Amen POEM 19. Mysterious Blest and Sacred Trinity Inspire thy Worm that it aspire to Thee AETernall Father whence all Beings spring Deservedly thy Power they doe all sing Thy Providence too ecchoing that power Supporting guiding all things made each hour How strong and sweet through all How bright do st shine That while all take their own wills none but Thine While All things else then keep their first due Station Let not Man fail the End of his Creation Since Essence Life and Motion flows from Thee Le ts ' gratefully Return back all the Three Blest Lamb that dumb before the Shearers wer't Give and Accept a vocall gratefull Heart And let the Golden Fleece of thy rich Merit Purchase us Heavens Kingdom to inherit And loyall to it make us own thy Power As Soveraigne Lord as well as Saviour And thou O sacred sanctifying Dove Descend into our Hearts with wings of love Hatching thy Graces there that once fleg'd wee May back again to Heaven mount with thee To nestle in that Rock those Clifts of Spice And ever chaunt with Birds of Paradice Mean time what gift so fits this Three in One As our Triangled Hearts Rendition The COLLECT PRAYER The Epistle Rev. 4. v. 1. to the end The Gospel John 3. v. 1. to 16. ALmighty and Everlasting God which hast given unto us thy Servants Grace by the confession of a true Faith to acknowledge the glory of the eternall Trinity and in the power of the Divine Majesty to worship the Vnity we beseech thee that through the stedfastnesse of this Faith we may evermore be defended from all adversity which livest and reignest c. Vpon the LORDS DAY in generall DISQUISITION 17. ALmighty God as his mercies are not only private and particular but publick also and Vniversall so will he not be contented only with Family Devotions though those he seasonably expecteth and accepteth but also he will be honored in the visible Congregation of his Saints and Servants and that too not alone in those solemne Anniversaries which are as Constellations of our Gratitude for blessings of the first magnitude But also for his Continuall Mercies which are as the Multiplied Starres renewed every moment And therefore doth justly challenge although he need it not our weekly returns of publick Piety and Gratulation And albeit His Glory be capable of no Accession by us or Diminution according to that of Job Job 9.15 Psal 16.2 and David yet his Revealed will which is our Rule and Conduct and his outward Name and Honour claimeth our best publick Worship and Devotion and that with a speciall Memento in his fourth Commandement Remember thou keep holy c. Where I shall not enter the Lists with the Sabbatarians and their Antagonists which undiscreet Combatants have rather wounded one another then rescued the Sanctimony of the Day Indeed by their Polemicall Discourses making more knots then they have untied The Doctrine of the Christian Sabbath being like a Skein of curious Silk which with affected Hands they have so sullied and be-ruffled Athanas Homil 1. that many well-meaning people know not how to make a right use of it and it may well be feared that Charity hath lost more by them then Truth hath gained And therefore waving the fruitlesse Controversie I shall herein keep the Scope of my Whole Book and endeavour briefly to vindicate the Piety of the Christian Sabbath The Jewish Term is Sabboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saxon appellation Sunday and the Christian from Christs Resurrection the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The LORD changed the Sabbath into his own day for a Seminary of the Gospel Lords Day nor need either Denomination inject a scruple to wise men so long as All retain agreement in the sanctification of it And indeed as Saint Austine well though in another case Desiderant auditorem potius quam expositorem The Commandements are so well known and so often expounded this especially that we rather want Hearts to practise them then heads to understand them And this you know designeth both the Time and Place of Gods holy publick Worship Levit. 19.30 Not as there were any inherent holinesse in either or any thing below but onely relative i. e. as chalenged by GOD Athanas Homil. and by Man devoted And so both are the Time and Place Holy Day and Holy Place Holy Sanctuary holy Ordinances both equally sacred Levit. 26.2 You shall keep my Sabboths and reverence my Sanctuary c. Now one that assisted the Reformation of Religion with as much Learning and Modesty as any defines this Commandement well to be Morale praeceptum de Ceremoniali A morall precept wrapped up in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Lord changed the Sabboth into his own day for a Seminary of his Gospel Tract 50. in Johan Ceremonials For sure there was somewhat of both in it the Ceremoniall part not now in force is first the Precise seventh day from the Creation Which in cases of Travell and remote distances is impossible to be retained the same universally Secondly the strictness according to the rigid Letter Thirdly the Mode of hollowing it with Oblations and Ablutions c. The Morality of it chiefly consisteth in these First the fixing of a Time for Divine publick Worship Secondly That Time to be at least one day of Seven Thirdly that day to be hallowed by corporall rest and spirituall Devotion so that it is Morale quoad genus Ceremoniale quoad speciem