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 〈◊〉 〈◊〉 〈◊〉
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
Apud Anglos CUr duo stant Libri Clausi Anglis Regia in Aul◠Lumina Caeca duo Polubra sicca Duo Num sensum Cultumque dei tenet Anglia Clausum Lumine caesa suo sorde sepulta sua Responsio Authoris PEctore Qui retinet Claudat merit ò ille Libellos Et Christus Pietas ut sit operta monet Scotia dat Tenebras duplices Perfida sordes Hinc Anglis praestant Pollubra Lustra Libri Scotia Testatur Flagrans non lumina caeca Anglis nec penitùs Pollubra sicca nuper A Christian paraphrase upon those Verses Like Hermit poore c. LIke Christian well resolv'd in place obscure I meane to spend the Remnant of my Dayes In unfrequented Paths of Folk Impure To meditate on my Redeemers praise And at thy Gates ô Death I le Linger still To let out Life when God and Nature will A mourning Weed my Body shall attire My Staffe the Crosse of Christ whereon I le stay Of true Repentance Linkt with Chast desire The Couch is made whereon my Limbs I 'le lay And at thy Gates ô Death I 'le Linger still To let out Life when God and Nature will My Food shall be of Christian Manna made My Drink the Streames flow'd from my Saviours Side And for my Light through Earths erroneous Shade The Beames of Grace shall be my safest Guide And at thy Gates ô Death I 'le Linger still To let out Life when God and Nature will Teares and Flowers strew'd upon the Hearse of Mrs S. S. Dying Sept. 15. 1641. SInce it is Solomon that saies A virtuous woman shall have praise Do modest paper tell the Truth Of my deare Sarah's Aged Youth And when thy Inkie-moysture dries I will supply it from mine eyes So though of her we are bereft Her faire example may be left To th' Imitation of the best Wonder and Envy of the rest God the Beginning was and End Whence did her Acts flow whither tend The Scripture was her Booke of Books Nor only object of her Looks But the true Glass by which she drest Continually her Head and Breast Each day she hallow'd but that same Which to our Lord owes time and Name With knowing zeale and strictest care Observ'd and kept she every where Church-publike-exercises led Which Home-Devotions Ecchoed Strong Prayer was the Lock and Key To every Harmeless night and day Those Arrows wing'd and Headed flew With Sighs and Tears of Heavenly dew I although not for Sins nor years She was a Magdalen for Teares Remembring the great Bridegrooms cry I 'm wounded with thy melting eye An eye that cared not to looke In any unless Sacred Booke Wherin if she found Christ's name there Fix'd her delights and pleasures were Nor only Student Agent she And Practiser of Piety Devotions Handmaid did awaite Each Day 's approaching and retreate Thinking of all the time God lent That best was in his service spent That Calling Here Christ and she chose Which prophane worldlings most oppose And as she Mary hence appeares So Martha too for house-Affaires Who like th' Aegyptian Emblem right To we are her own house did delight Oh had she had that Snailes slow pace In parting from mine Armes Embrace No Planet she that lov'd to stray To see or to be seene so gay But kept Jobs Covenant with her eyes And turn'd them from such Vanities A well Tun'd Cymball was her Tongue And not a Loud one loosely rung Her Mind still gratefully content Envying none for what God lent Her Hand was open Evermore To Good but chiefly to such Poore Sweet unto all pure at the Heart Without the Zeale pretending Art Covering the Good Graine she did sow That so it might the better grow She was a Rose for Sent and Hiew No Garish Tulip but for view Neat without Niceness was her dress None of those Isai'h doth express No Phancy-follower was she But of th' Apostles D cency She was that Merchants ship well fraught Not that which Apes and Peacocks brought Her Needle did succeed her Booke And both by course the whole day tooke What rare doth Nature propagate That her Art could not Imitate Old subtle Time could ne'r steale by Her Active Hand or studious Eye But one Adorn'd her outward store While t'other Deck'd her Mind much more And all this ready to impart With Humble not Imperious Art Nay even her Recreations were For Body's so as Soul's welfare Not to be Infinite the rest You find in Solomon exprest What there he speakes Prov. 31.10 c. is here as true Of this as that Good-House wifes due Thus like the Sun in her own Sphaere Her House she mov'd and only there Through all whose parts she did dispence Her Motion Light or Influence And such a Sun at Noone to set Must needs a long sad Night beget To him indeed whose rest and light Was in his Faithfull Sarah's sight Faithfull as ever Abra'm's Dame For Grace and Love worthy Her Name She made a Competency wealth And oft Nurs'd Sickness into Health By joyning to her Skill and Cares The Cordiall of Prayer and Teares Oh could mine have as much prevail'd When her o're hasty Death assail'd So one as shade and Body They Did even together move or stay One will and nill one Joy and Feare One Comfort unto both one care While others Plough with Oxe and Ass Th' Apostles Yoake here equall was One Soule as in two Bodies dwelt And both the same Affections felt Nor could Death Altogether part Whom God united so in heart His soule with hers to Heaven ascends While to her Grave his body tends Nor long erect can be that Head Whose better part 's already dead Like Thee best halfe I mould away I dayly haste and only stay A while by God and Thee design'd To Care for one Thou left'st behind Earths Joyes for Thee Too narrow were More worthy of an Heavenly Sphere And too much Heaven 't was for me Here to Enjoy both Fruit and Tree As deare a Mother as a Wife Thou dy'dst to give Another life Delivered by Fates Controule At once almost of Child and Soule Those Twins of Innocence yet Thine The brighter of the two doth shine What not all vertues prevalent Such praemature Death to prevent No God too hath his early Fruit Which when he 'l plucke who shall dispute Grace made her Twenty Five as old As many that have Fivescore told Her yeares were few yet her life long God's lov'd Iosiahs oft dye young This Plant from out Earths Soyle of vice Hath God remov'd to Paradise Yet lest his lower Garden bee Bereft quite of so Good a Tree A Branch in Mercy he hath Given Which water'd with the dew of Heaven May it so sprout and shoot up here As one day to be planted where Now it s own Stem Grows ne'r to Dye But flourish to Eternity Where Tumults Sin and Sorrows cease Their roome supply'd with Ioy and Peace Where short-breath'd-Time Eternall grows And Health that no diseases knows Where
of that and I have done and here behold obedient Isaac the willing Porter of his funerall pile Loyall Vriah carrying the Instrument of his own destruction where by the Riddle of Tyranny his enemies make good that double Crucifige as 't were twice crucifying him once as with a Burden and secondly as with a Crosse the Crosse the worst of all the Jews four Tortures which for their slaves they had borrowed from Heathen Cruelties And Tully himself is here at a Non-plus In 7. Oratione contra Verrem To bind a Citizen of Rome saith he is hainous to scourge him villany a kind of Paricide to kill him but Quid dicam What shall I call it to put him on the Crosse O that were sure a strange Piaculum what shall I say to this The Apostle answereth somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled He emptied himself Phil. 2. Christ emptied himself of glory of Beauty of Help of Company of Life all his veins of bloud all his senses of delightfull objects for contrary Nay emptied his soul of Divine comfort emptied Phil. 2.7 humbled himself even to the death of the Crosse that sin might be carried out of the world as it came in i. upon the Woodden Horse whereon his nailed body is extended as the Hieroglyphick of his ample mercy Brachia in amplexus dimittit in oscula vultum What should I here trouble you with the nice Speculation of some Friers How big the nails were whether big enough to make Constantine an Helmet Ludolp de vita Christi in loc and a Bridle What severall sorts of wood the Crosse was of and why with the strict number of his stripes and wounds Let Granatensis and Acosta answer for their boldnesse numbring about 500. while more exact Osorius argueth from the Band of Souldiers full 660. in the Body 72. in the Head beside the 5 main Wounds in Hands and Feet and Side But Pauperis est numerare Numbring is but an argument of paucity though Starrs and Sands and every leaf in Autumn score a griefe All this were but a Substraction to Christs infinite sorrows who therefore in his Type assureth us Innumerable troubles have compassed me about Psal 40. And if any thing in this world could come ought neer them me thinks our Sins were likeliest O then let each of Them number out a wound in him find its Cure there And if they come short Why then to reach his multiplied miseries to our offences add his Enemies who had they been either Graves or Earth or Rocks or any thing but Jews how would they have Opened Rent Quaked in compassion added no more scoffs spunge spear unto his Grucifixion which yet They do even til the Sun 's ashamed the Temple 's angry and the Earth's afraid Insomuch that the very Astrologers of that Age acknowledged from that totall unnatural Eclipse of the Sun the Moon being at ful Aut Deus Naturae patitur aut machina mundi dissolvitur That either the world or its Maker was then a dying And Josephus telleth us of the Angels valediction a voyce heard in the Temple about that time Transeamus hinc Let us flye hence and pitch our Tents no longer about such wicked Persons And now one would think we were neer the Consummatum est his Passion finished Indeed of his outward suffering is somwhat opened to you but I have said nothing yet of his Internall Passion The deep impressions of all those ignominies and ingratitudes cast on him Nothing of the Burden of his Fathers anger which caused that second Agony on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God My God! wherein his Soul complaineth and even Descends to Hell and therefore we may well joyn prayer with that old Greek Liturgie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By thine unknown fuffering good Lord deliver us And here that Ecce homo is lost into an Ecce Agnus Dei Behold the slain Lamb of God that taketh away the sins of the World Here I might wind you into the Labyrinths of School-Disputes Why Christ so earnestly did deprecate his Passion with a Transeat Calix Let this Cup pass from me whether out of the Dominion of his inferiour will or no or only out of human infirmity How far then and after he was Relinquisht of the Diety whether only in regard of momentary Suspension or of any Separation As also how his Temporall Passion could satisfie for our Eternall Debts Whether by the Excellence of his person or by the prevention of His graces in us But aiming more at the kindling of Devotion then swelling up a volume we will send these Questions back again to School while with more profit we now apply the QUARE The Quare Why all this was done and suffered What David said to his brother Eliab 1 Sam. 17.29 1 Sam. 17. when Goliah defyed the Hoast of Israel is there not a Cause the same me thinks Christ here answereth his brethren of flesh and bloud to their treble Ecce of Attention Admiration and Compassion Demanmanding also Why camest thou down hither Down from Heaven down to Earth down to misery down to the grave nay down to Hell it self ad triumphandum non ad patiendū an inchoation of his Triumph after the consummation of his Passion Why is there not a Cause saith Christ Do not Sins play the insulting Philistims and Satan defie the Israel of God and therefore he re-encountreth him like David with the Staffe and Sling of his Cross and passion slaying the Goliah Death and with his own Sword beheading him Is there not a Cause Yes hence we see a double one on Christs part Love on mans part danger on Christs part not onely ut implerentur omnia that all the Prophesies and Prefigurations might be fulfilled though even in that sense also saith the Evangelist ought not Christ to have suffered these things and so to enter into his Glory Luke 24.26 but likewise an invaluable love an incomprehensible Affection to poor mankind Non praevisa fides non opera Not Faith or any works foreseen which were effects not causes of this mercy but onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.9 Eph. 1. that same free grace good will and pleasure of the Diety of all the glorious persons of it Quorum opera ad extrà sunt indivisa Their actions outwardly being undivided though distinguished the love of the Father sends the Son John 3. John 3.16 Luke 2.34 John 10.16 The Holy Ghost overshadowed the blessed Virgin-mother Luke 2. yet neither impeadeth the voluntary coming of the second person who layeth down his life here none taketh it from him John 10. Misit tota Trinitas Thus the whole sacred Trinity wrongth this great work of Mans Redemption Vnicuique operanti cooperantibus duobus Whatsoever one worketh the other two cooperating consenting as here the Father of Mercies and the Spirit of Consolation joyn'd with the Son of everlasting love
Psal 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Prayer praise saith the Jewish Proverb is the sum of all devotion If then a single Heart be too barren of Thankfulness borrow a Magnificat of Mary My Soul doth magnifie the Lord Jobs gratefull extasie Quid faciam as if all were too little what shal I do unto thee O thou Redeemer of Men. A Te Deum of all the Saints We praise Thee O God c. Joyn with that grateful Consort Rev. 5. Rev. 5.11 Worthy is the Lamb that was slain to receive Power and Riches and Strength and Glory all outward and inward gratulation for ever and ever And because true Gratitude is Gratiarum actio not a Thanks-saying but Thanks-giving it must be evidenced in our Emendation our bettered Conversation Since Sin hath cost so deer as the dear Son of God O beware how we come ever so in debt again As 't was our sins that crucified Christ once so renewed sins will even crucifie him again Believe St. Paul else Heb. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.6 at least to themselves They crucifie and in his honour the Lord of Glory Every unrepented sinne is as a Thorn a Nail and Spear unto him In a word Those that are the Fleshes Souldiers crucifie Christ but those that are Christs crucifie the flesh with the affections and lusts thereof Gal. 5.24 Gal. 4. And to close up with comfort as an effect of all Christs sufferings How can we but rejoyce to see our Reconciliation made with God of Enemies thus to become Friends Sons Heirs Coheirs with Christ and all this saith the Apostle 1 John 2.2 through the bloud of his Crosse 1 John 2. Oh what a comfort is it to Spirituall Israel to see the sinful Pharaoh and his numerous Hoast all drowned and overwhelmed in this same Red Sea St. Bernard Well may that Father invite here to a Feast of joy Jubilate Coeli plaudite Terra universitas Creaturae And let the Apostle English it unto the Readers Heart Phil. 4. Phil. 4.4 Rejoyce in the Lord alwayes and again I say Rejoyce Rejoyce inasmuch as ye are partakers of the sufferings of Christ 1 Pet. 4. that when his Glory shall appear you may rejoyce And now to shut up all shut up thy Saviour in thy Bosome go act the devout Arimathaean as thou hast alwayes beheld Christ on the Crosse now take him down from thence and bury him in a new Tomb that is in the Tomb of a new Heart embalming him with sweet odors that is of Faith Prayer and Good works and at least so far imitate the Jews that you do seal the Sepulcher and the Seals are his Word and Sacraments which if well impressed will hold him faster then the Grave and Death Thus as stout Luther said Who takes such care of the Good Friday of his Death need never doubt a joyfull Easter of his Resurrection The Resurrection mat 27 * mar 16 lu 24. Ioan 20 62 The high Preistes and Pharises assembled to Pilate 63 And saide etc. 64 comande therfore that the sepulchre be made sure untill the third day etc. 65 Then Pilate saide unto them ye haue a watch etc 66 And they went and made the sepulchre sure with the watch and sealed the stone Here the Plate POEM 15. IF great Sorrows be Dumb how shall this speak Which Heart-strings may as soon as Silence break Yet if a little vent may save the Cask From breaking I 'le adventure the sad Task But how shall I begin With words or Tears Informing of your Mournfull Eyes or Ears Or both Oh where shall I begin this Act Plenty doth stifle Copiousnesse distract Shall I forthwith as with an Onslate scale The Mount Mount Calvary and give you all His sufferings at once or shall my Pen Take sharp Revenge on those accursed men That so despighted Him as this might fit Sad Subjects and a Grief-distracted wit Though Sorrow 's an ill Methodist yet we Like Him we treat will grieve more orderly And with a needfull contemplation Glance at his first view his last Passion Both which speak his whole life one crimson thred From Circumcision to his Crosse dy'd red His stable flight and Travels touch'd before His Dangers and long hardships I passe o're Hast'ning to th' Garden but what a sight there Our dear Lord turn'd all agony and fear A sad Transfiguration oppos'd quite To that of cheerfull Tabors glorious light Yet Cure Eccho's our curse a Garden-plot 'T was kild our sins you see as 't was begot But what strange Fountains in this Garden run Of Sweat of Tears of Blood stream'd all in one Christ is a Triple-Island in all these And in cold night without Sin or disease Oh may that threefold Juice of his prest soule Purge sloath melt hardnesse cleanse in us what 's foule But see an Armed crew as ' gainst a Thiefe To ceise him comes and who commands in chiefe But ev'n his own deer Judas heightning this With the dissembled badge of love a Kisse Of treacherous enemies there 's none to those Of our own House take heed of Bosome foes Their Lanthorns heer their Swords and Clubs of wood Discry them sons of Darknesse men of Bloud Yet Christ accoasts his danger scorns to flee Dares answer I as ask them Whom seek yee And if his vailed presence strike to ground How shall his Reveal'd Glory such confound But coming to themselves they transport him For all 's kind miracle to Malchus Lim To th' High Priests Hall that Forge of all his woes Where he the Wit of Malice undergoes He 's harras'd up and down from place to place 'Twixt Herod Pilat Annas Cajaphas Some Jews some Gentiles He 's their Tennis-ball Tost to and fro and hazard runs for all There quite forsaken of his own they strive Who shall the most ingenious snares contrive Which they begin with Accusations high Treason ' gainst Caesar ' gainst God blasphemy As He so His traduc'd though both act this Giving to God his own and Caesar his No matter 't is so constru'd and He 's try'd 'T is voted He must needs be crucify'd He that had kild the Living must be spar'd But he that rais'd the Dead no mercy shar'd Nor is their wrath so kind as soon to ease Him of a burdenous life but Themselves please With varying his reproach his lingring smart And fain would crucifie Him in every part When er'e you would annumerate his woes Add to our Sins his multitude of Foes Right Sampsons Antitype here in full Court Brought forth to exercise their spleens and sport They blindfold him that to all giveth Light And spit on him whose spittle restor'd sight And then who buffets him they make demands It needs no prophesie our wicked hands While their Soules naked or but rag'd in sin They doubly strip him next of clothes and skin With barb'rous whips and stripes Jews think ynough Making long Furrows with the Prophets Plough
more appetite then digestion Be not like the Corimandi a kind of people whose Ear covereth their whole body as now-a-dayes all for hearing little for meditation nothing for practice having as 't were the Rickets of Religion their heads sweld with knowledge or pretensions but their feet not walking accordingly And therefore hear but with Christs caution Matth. 4. What and How Take heed what you hear Try the spirits Matth. 4. Luke 8. 1 Joh 4.2 as those noble Beraeans did even by Paul himself Act. 17.11 And all this practise wil make it Otium sanctum as St. Austin calls the Sabboth an holy rest and so effect that Sabbatum pectoris that double Sabboth of the soul whereas that of Time is but a figure viz. the internall rest of conscience here in grace and that eternall rest of soul and body hereafter in full glory So be it Amen POEM 20. SHall we sing of the Streams and not the Fount This Holy of holy Dayes which doth surmount The rest according to their Objects nature As the Creator doth excell the Creature This Day unyoaks the world and ease bestows Suspending of the Curse on sweating Brows A Day of unbought Indulgence and Rest Of Gods in-acting both for Man and Beast Nor yet must This Brute-acquiescence be But the Souls Travell while the Body free Though Jews o' th' Sabboth might not yet We may Best gather Manna Now two showers a day Oh let not Plenty and such Choyce of Fare Make us like Wanton Israel appear Loath not this Heavenly Dew but come and tast Let not such Holy water run at wast With your old Raining Banquet rest content Lust for New Quails tempts but new Punishment Long not for Bethlem Waters there 's no good Nutrition in the juyce that 's price of Blood Sweet Festivall of Heaven's Beneficence Which now keeps Open House and do'st dispence The bounteous Doles of Mercy unto All That Piously approach and for them call Great Market-day of Souls Divinity On thee as 't were holds a Monopoly Come Buyers God himselfe turns Merchant now Leave Trades of Sin your selves his Chapmen vow For though his Wares are yet his Price not high Pardon for asking Heaven for Piety For Patience Conquest for Confession A gracious Act of Heaven's Oblivion This is the Souls good Clymacterick Day Boding her weal as to'ther her Decay If Number have its Vertue sure This seaven Wil most inchant a good Soul toward Heaven The Lords Dayes me thinks make up Jacobs Scale The weeks the Empty spaces whereon all Gods Right and Left-hand Blessings do descend And by which Pious Souls to him ascend Make then the Sabboth here so the Lords Day That endlesse Rest with him we once enjoy THE COLLECT PRAYER The Epistle Rom. 15. v. 4. to the 14. The Gospel Luke 21. v. 35. to 34. BLessed Lord which hast caused all holy Scriptures to bee written for our learning Grant us that me may in such wise hear them read mark learn and inwardly digest them that by Patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Lord and Saviour Jesus Christ Amen ALmighty God which hast promised to hear the Petitions of them that ask in thy Sons Name we beseech thee mercifully incline thine ears to us that have made now our Prayers and Supplications unto thee and grant that those things which we have faithfully asked according to thy will may effectually be obtained to the relief of our necessity and to the setting forth of thy glory through Jesus Christ our Lord. Amen Rogation Week DISQUISITION 18. THis was the Week immediatly preceding Holy Thursday or indeed but the foure dayes next before it denominated à Rogationibus from the extraordinary Prayers and Supplications then used by good Christians the better to prepare their souls at that time to attend our Saviour by a spirituall Ascension as God made the Day of Ascension a day of Giving Psal 68.18 so the Church made the time a week of Asking as in the Gospel appointed And therefore this is no spurious issue of Novell Superstition but a venerable Institution of pious Antiquity and sincere Religion it being more then probable that this holy custome was practised in the Church in if not before St. Augustines dayes Serm. 173. de Temp. tom 80. Witnesse his Sermon preached on Ascension Eve and his Titles on some other Sermons Magdeburg cent 5. fol 693. and 741. De Dominicâ in Orationibus c. concerning Rogation Sunday and of the second and third day thereof it is unanimously acknowledged by Authors of both perswasions that this ancient Order was either invented or restored rather by Mamercus Bishop of Vienna Baron Animal fol. 309. long before the time of Gregory the Great Anno 450. the Reasons of which Holy Custome I find to be of two sorts viz. from Occasions Naturall and Accidentall Those of accident were the great Afflictions and Calamities that befell those times which made them happly convert their superstitious Processions to the Tombs of Martyrs into a better use of Prayer and strong Supplications for removing Judgements as things invented for one purpose by use are easily converted into more Socrates lib. 6. c. 8. And so it was by the People of Vienna when such Earthquakes of terrors befell them as amazed the hearts of all men who then began to forsake the Citie as a place which Heaven seemed to have destined to ruine for then their Bishop before mentioned as it became a Christian Prelate Hooker Ec. P. l. 5. neither void of councell as yet nor secure in himself alone under such common perplexity earnestly exhorted the remainder of the people to prevent portended Calamities by those vertuous and holy means whereby others in like case have prevailed with God To that purpose perfecting and adapting the Rogations Reasons of Rogation week or Letanies formerly in use to their present Necessities and sad occasions whose good successe therewith afterward moved Sidonius Bishop of Averna to use the same so corrected Rogations at such time as he and his people were afflicted with Famine and besieged with potent adversaries till at length it was thought convenient by Gregory the first and best of that name to contract the Flower of all the said Rogations into one And however this Iron have since got some rust yet hath it been scoured off too as I shall shew anon And this I may call as to us-ward at least the Accidentall cause of these Rogations The generall Troubles and Calamities of Nations But besides these there are some Naturall Occasions of them I mean from Gods blessings on increasing Nature and as the first tremble before God as an angry Judge so these kneel to him as a Father and a Benefactor As now you see Natures Carpet spread enameled with rare variety of flowers and hopefull blossoms Jam prata rident
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
sent To every Part it 's Nourishment Not like Those whom Fond Appetite More then Concoction doth invite Having through ill Digestion The Rickets of Religion Her Head with Pious Notions Fraught Which Her mild Tongue discours'd and taught To all about her with an Eye Full of sweet humble Modesty To Good She ' had still an open Eare But most where the wise Charmers were Not like Some we now live Among Being Christians but in Ear and Tongue 'T was Her Great Care Reall to be And Uniforme in Piety Spotlesse from the Time-Vices Taint Whom God not Her self made a Saint Her Palate of such Temperance As was the Schoole of Abstinence Of Lovely Aspect sweet to all Candid Serene and Liberall Her Hands Compos'd of Charity And all Exacter Houswifery Her Book and Needle shar'd the Day And sweetly stole the Time away Yet for Her better Speed to Heaven She gave God two whole Dayes of seaven Besides his part of Each this She Which Crowned all did Constantly Her Foot no Novell Paths did Trace But in the good Old way kept Pace Untir'd Therein still finding rest Till of Eternity Possest This Gold-Finch of Her Family Scorning Earths Chaffe thus Soard on high Vertue and Beauty were at strife Which should most set Her out to Life Not Galba-Like where a faire Soule A Deform'd Body did enroule Nor yet like Specious Absolon Whose inside was Corruption But Her faire Structure and pure Mind Like those bright Golden Apples shin'd In Silver Pictures hung upon The Tents of Royall Solomon All Changes Stoutly She 'd partake And Welcome for the Senders sake So fixt that Full or Ebbing state Could nor depresse Her nor Elate Nor through all Turn's of Mortalls Wheele Did any more Contentment feele Thus did our Sublimated Friend In Christianity transcend And by faire consequence as Wife Was of a Correspondent life A Sarah Srongly Affectionate And as Respectfull to her Mate Right Hannah that did vow her Sonne To Heaven er'e Him thence Prayers wonne Wise Abigail which could controule All Passions with Her Prudent Soule And yet stout Hester like She proud To defend Truths or Persons Lov'd Like Happy Jacobs Lovely Mate Too-like her in her Teeming Fate One of th' Apostle's-Matron-Dresse Above Phantastick Garishnesse A very Dorcas for both Parts Of Pious Alms and Prudent Arts Therefore bewail'd like-her and Prais'd O could She too like Her be rais'd All these Examples to the Life Make up her Character as Wife But as a Step-Dame who can tell Me where to find a Paralell Prophaner Story yeildeth none And Sacred afford's only one One Naomi whose Worth and Fame Is Treasur'd in Her Comely Name Who indeed well deserv'd of Ruth For so advertising Her Youth Yet She propounded once to Part And 't was the Daughter would not start But this Indulgentest of Mothers Exceeded Her as She did Others Acting that speech where er'e Thou goe Or mak'st Abode I will doe so Thy God too shall be mine and I Desire with Thee to Live and Dye So that ' mongst most Affectionate Of Native Mothers seek Her Mate Such whose soft Nature Consort beares Both in their Childrens Smiles and Teares Whose Tenderlings are still well fed Yet better Taught and better Bred Who to their wholesome Nourishment Adde Educations Complement Who both in Health and Sicknesse can Act Tutresse and Physitian Not trusting Hyr'd or Borrow'd Care But their own Selves the Burthen Share And all this Constant to the Death Seald up with Prayers of latest Breath And such Diviner Counsell given As still guides Her dear Charge to Heaven When er'e Thou canst find such Another She She comes neerest to This Mother As Spanish Children they say Quake At mention of the Name of Drake English me thinks should Still'd and Tam'd Be when They hear this Mother nam'd who thus hath Purchased a mild Retaliation for her Child And sure They 'l under Curses dwell That with her Off-spring deale not well Whole Nature blushing as it were To see own Mother 's pass'd by Her Who Christneth that same Barbarous Name Of Step-Mother and mends their Fame And therefore justly so Admir'd Belov'd in Life in Death desir'd Lest all Relaps and Step-Dames prove As bad as er'e by Her Remove Remove alas a word of Paine To us of Loss to her of Gaine For from such Premises we know Can none but Good Conclusions Flow Her Sickness was but an Expresse Of Her Religious Healthinesse The Pious Groanes of Her Death Bed But Eccho's of a Life well Led The Grave an Embleme too may be Of Her Retyred Piety And Heaven it selfe the Church wherein She triumphs over Death and Sin She here Lying in a while did stay But in Heaven kept her Churching Day Now if Love Ground of Sorrow be Oh who to be so mourn'd as She If comfort yet Arise from Bliss Whose change to be so Joy'd in is Whose Life and Death did both Conspire Her speed to Saints and Angels Quire Where we shall once Re-meet and Sing Aeternall Hymns to Mercies King Meane time Deare Martha I shall pray And strive to follow the same way What in Caesar and Pompey were Great vices are great vertues here As Wife or Christian none Excel'd As step-mother none parallel'd And who Conceives not all This true Or Her or Vertue never Knew An Acrostick Epitaph M ary and Martha both were met in Thee As Act and Contemplation testifie Right Mary thy Soule Sought what did excell T hy Body still the Martha Busied well Having a while prov'd both with upright Heart A ll Mary now Th' hast chose the Better Part. Sprung from that Ancient Generous Finches Nest Pursu'dst with wings of vertue Heavenly rest And like a true Sparke of the Glorious Sphere Right upward tendedst untill fixed There Kind as in life to wonder so in Death Expiring but to Give an Other Breath The Recommendation of the Booke to himselfe multiplied Ed. and Sa. Sparke DEare pledges of my Love and hopes to you 'Bove all this Muse should be of welcome view As most ally'd and sprung from the same Head Surviving Monitors when Author dead Partners enough your losse of Mother mourne In their spirituall Teeming Rachels urne Who so many Benoni's hath left here That ever shall her Memory be deare Then though your Fate 's so cruell to deprive You doubly thus at once yet to revive Both in a sense againe here fixe your eyes And you may see their constant Pieties And though in this sense borne out of due time May here reflect on either in their Prime The Churches structure of Devotion To persons squar'd and Times proportion Her Feasts and Fasts freed from all just Complaints Commemorating not Adoring Saints And Piety I thinke 't is not a Crime As place and person To give dues to Time But sure Religion then must needs decay When as it's Christian Landmark's ta'ne away To you therefore that I might Propogate Something above fraile Natures brittle state A Christian Map o' th' world I somtime drew Where of both Globes you have an usefull view And for your further Guidance too you may Sarah and Hagar's History Survey But Chiefly This Peruse as Goshen Light To guide your steps in an Aegyptian Night Perhaps some others too as well as you May Deigne to take a profitable view And as some use by Jewels value more These Glories lost then while Injoy'd before Reflecting from your Duty naturall On their Matriculation spirituall And like the Method on 't or Matter told The one because 't is New the t'other Old And for all Sorts compos'd at least excuse My though no soaring yet high fixed Muse Then while the Age Reeles in false firing zeale This Book shall sober steady Truths Reveale At one side Scour'd from Rusty Heresies And Purg'd at other from wild Novelties Retaining Doctrine Primitve and cleane Reflecting on that Churches Golden meane Which like things Eminent had hardest Fate All Envying what they cannot Imitate Read then and Act this beaten Church way Tread And Sure to Heaven 't will you one day Lead FINIS