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
specialiter tamen filio yet is it notwithstanding principally attributed to the Son the work of our Redemption Matth. 1.25 because as his Word witnesseth t was his person that became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God with us Mat. 1.23 in whom we have redemption through his bloud according to the Riches of his Grace I that onely was the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the leading and impulsive cause of all Christs woes and sufferings the sole Quare why this good Shepheard left the 99. in the Wildernesse i. the fallen Angels in their sin and punishment and died to ransom this one lost sheep mankind Well therefore may the vulgar Latin read that John 15.13 Nimia Charitas Greater love hath no man so great too great a love too great on both sides The Quare on our part being the expiating of sin Rom. 4.24 Rom. 4. and conferring of Grace 1 Cor. 1. Being hereby made unto us Wisdome 1 Cor. 1.30 and Righteousnesse Sanctification and Redemption The Riches of his Grace paid our Talents and much more will our Pence we doing our Duty in mean time and giving but all diligence 2 Pet. 1.10 2 Pet. 1. satisfied both our Eternall and our Temporall Debts to God cancelled Satans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that black Scrowle against us and is to us as the Angel to St. Peter bound in Prison as the indulgent Father to the returning Prodigall and the very good Samaritan unto the wounded Traveller For by his stripes we are healed Isai 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 53.5 1 Tim. 2.6 His we are by Ransome his by Purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his by Conquest John 16.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be of good cheer John 16.33 I have overcome the world Thus Christs sufferings were proportioned to his Person suffered in to the sins suffered for to the Good will he suffered with and for the End he suffered to all Universals and Superlatives all inexpressibles our businesse is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conformed in some measure Phil. 3. to his Life and Death that being partakers of his sufferings we may be also of the consolation and that 's done two wayes chiefly St. Gregory Cum per abstinentiam affligitur corpus per compassionem animus We will mend it somewhat in the rendring When we beat down the body with Abstinence and Devotion and the Mind with Penitence and Compassion Sit thee down then my Soul this day and make it thy Good Friday by application that was so bad to Christ by bloudy passion Cheer up to think with how many Priviledges this day was honored viz. Sin cancelled Death subdued Hell spoyled Heaven opened Scriptures verified Man redeemed and all this by thy Saviour crucified This Meditation would allay all out Extravagancies and moderate the excesses of our former pleasures 'T would sweeten all our bitter draughts and fit us in some measure to pledge Christ in this bitter Cup if he should please to call us to that Honour as we have comfortably seen in Others This would fortifie us against the worst could happen Then let not Ignorance for shame be more busie with superstitious Figures of the Cross then true Devotion with this frequent Meditation and the more lively representations of it in the Word and Sacraments For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Motto of every true Christian as well as Constantine Under this Banner shalt thou overcome From the QUIS the person of this glorious subject we may gather First Obedience and Compassion among many other Fruits on the Tree of the Cross Obedience to God Heb. 10.9 Psa 40. to his legitimate Vicegerents Rom. 13. And never was there such compassion Indeed 't is storied of Trajan that was stiled the Good that he tore off his own Robes all to pieces to bind up the wounds of his Loyall Souldiers and 't was a noble pitty But our great Captain here though Monarch of the World throws off his Robes of Glory and imparts them Suffereth not his Garments onely but his skin his Flesh his very Heart to be all ren and torn that through his Death we might have life though so great love hath no man yet each may gain somewhat from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This boundlesse love of Christ with all its Distances may teach men how to stand affectioned to each other Men I say 'twixt whom unlesse in some few Transitories there is no difference as after a few years whoso looks into their Graves will find but little difference between their bones John 15.35 Love is the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ear-mark of Christs Sheep John 15. And therefore the Apostle presseth it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.8 Above all things have fervent love c. 1 Pet. 4. and he gives a good Reason For love covereth a multitude of sins in utroque foro by preventing by excusing by forgiving From the QUID what our Saviour suffered we must learn Mortification and Submission Phil. 3. Crucifying the Old Man with his corrupt Affections Phil 3.10 There is a story of St. Francis that by austere meditation of the Passion he had Christs five main wounds imprinted on him and so plain that many since scarce know the one from the other and that Ignatius by the like mortification had the Holy Name of Jesus written visibly in his Heart However these may stand in credit I am sure the Apostle cannot faile who maketh Fellowship of his sufferings the best assimulation unto Christ Phil. 3. Nay Rev. 2.17 even incorporates us into his Body and writes that new Name on us Rev. 2. And for Submission remember the demeanour of this Sheep before the Shearers and let not each Triviall injury incense thee into such an usuall Fury Look on Him here who lost all but Patience and be not so crucified with a few worldly losses What ever is thy Distresse it cometh far short of His Let some of His Patience bear thee company and He that gave Himself will not deny thee succour mean time accept of his own Legacy Luke 19. without which no man is Compos animae Luke 19.21 possessor of his own Soul and we should look to that especially living in an Age wherin none knoweth how long he may possesse any thing else And now the last Circumstance the QUARE Why all this Hints us to Gratitude Emendation Comfort Magnes Amoris Amor Love is the Loadstone of Love St. Bernard Quanto pro me vilior tanto mihi charior Let not Christ ask again Where are the Nine Nor forgetfull Israel be the Type of us Disobedient at the Sea even the Red Sea Psal 106. Let us not pledge Josephs Butler in his Cup of Oblivion but David rather in his Cup of Salvation praising the Lord for his Goodnesse and declaring the wonders that he doth for the children of men
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
his dayly Sacrifice Who must haue skill in Divine Surgery For Lions heart soft hand and Eagle's eye Both so searcht out and lance the putrid wound Whilest the bruis'd Spirit must be gently bound But what need I tell you what God requires Who read of Nadab and Abihu's fires Yet let me cheere your paines your Converts may Once shine as Heaven but you as Starres for aye Vpon the great Eclipse of the Sun Mar. 29. 1652. Math. 16.3 Acts 1.7 THough the Grand First Cause need no Instruments Yet Second He adopts to work Events By which though rare productions here are done Yet none for vig'rous Influence like the Sun Whose active vertue and strong operation Is even halfe Parent of our Generation His Trinity of Motion Light and Heat Effecting wonders too Changes so great That most things receive Detriment or Blisse According to his Approach or Recesse Sure then th' Eclipsing of his Fountain-beam Must be of sad Concernment to the streams And that as the degrees of restrain'd Light Most Dismall when most near a Totall Night Yet ther 's more in 't then our Star-gazers tell Christ is the Sun in Davids Paralell Ps 19. For all those friendly Qualities before And some sublimer Influences more Our very Light and Life that to both parts To Soul and Bodie Being Well-being imparts His distances set our passions degrees Our Sorrow Joy Feare Hope as he good sees Causing those different Seasons in our Soul With whom 't is Spring when he doth Sin controule And first plant Grace but when he draweth nigh With warmer beams 't is then her Summer high Rip'ning thereby those Plants of Grace so fast That brings a fruitfull Autumn too at last But when Sins angry Tropick Him recals A Frozen Winter then our Soule befals Our Consolations strait go Retrograde Then Sin and Judgment driving all the Trade So that we here Rejoyce all or do mourne According to his Absence or Returne If his Remotenesse then so fatall be How Direfull his Eelipse poor Soule to Thee When thy black Sins 'twixt Him and thee disclos'd With Satans aggravations interpos'd This is the terrible Eclipse I This That horrid houre and power of Darknesse is The t'other Nature or meane Arts can teach And scarse can voluntary Agents reach But This concernes no other and therein The prime parts chiefly Souls Eclips'd by Sin Wherein benighted though somtimes we mourne Yet let thy beams of Comfort too return And then though We more Frozen then the Pole Warm'd with thy Count'nance-Light shall soon be whole Away then with your Superstatious Fears Of that Eclipse which Naturall appears Nor startled be with the Bugbear-Praesage Of the praetending Wisards of the Age Whom if Men would observe as well i' th Misse As in their Hitts would their Delusions hisse Were not our Sins more likely Prophesies We might their Ridling Oracles despise But with an holy Terror guard your lives ' Gainst This which Souls of Divine light deprives Which if it happen totall ne'r returnes To light againe but still in darkness burnes Take Antidotes spirituall Sins lament And thereby true-ill-consequents prevent Nay then the beams of grace shall ne'r decline Till this bright Sun in glory on Thee shine Vpon the three Theologicall graces Faith Hope and Charity 1 Cor. 13. ult 1 Pet. 4.8 ALl Graces are presented in this Trine That make a Soule here and hereafter shine grace 1 Faith is the Magna Charta of our soules That our chiefe Evidence for Heaven inroules grace 2 Hope is the Anchor of each floating mind That in most stormy times doth safety find grace 3 And Charity 's the good Samaritan Befriending both parts of poore wounded Man grace 1 Faith is an Eaglet through the Sphears can pry And there the Son of righteousness descry grace 2 Hope like the dying man clincheth her Fist Upon the Promises fast holding Christ grace 3 While Charity more like the hand that lives In goodness trades amply receives and gives grace 1 Faith like the Stomack entertaines the food The Diet spirituall Christs flesh and bloud grace 2 While Hope the Faculty digestive acts And wholesome nourishment from thence extracts grace 3 But Charitie 's sublimer Chymick Arts Nutrition distributes to all the parts Though all co-operate in our Salvation Yet differ they in object and duration grace 1 Faith Promises and Threats both comprehends Knits past and Futures Origins and ends grace 2 Hope only at some Future good directs Her Ayme and that with patience too expects grace 3 Both those look up Love so and round about They first set forth but This holds longest out grace 1 Faith indeed like the Element of fire An Heaven-borne grace doth thither still aspire But once there Centred doth for ever rest Driving meane time but private Interest grace 2 Hope like the water hath its ebbs and flows Muddy or cleare as Sun'd or Clouded shows Whose fluid Optatives may more extend Yet This too 's some what of a Selfish end grace 3 But Charity 's diffusive free as Aire Whose upper Regions unto Heaven repaire Her lower embrace Earth a Grace o' th' way And of the Country both shall ne'r decay These to the Soule kind Presents needs would give And first Faith tenders her a Perspective Hope some flowre-buds and Fruit-blossoms doth bring But Charity 't is gives Perfection's Ring Vpon a Clock an Houre-glasse and a Watch. Iob. 8.9 Psa 102.11 Mat. 24.44 Luk. 12.39 TReble Monitions me thinks here we have Our life our Soule and Body too to save By guiding warning arming us for Grave Time is the measure of our life and see All these the measurers of that time be To God to man to thy selfe fit all three The Clock speakes loud how fast our time doth spend The Glasse our Frailty whispers as a friend The Watch saith vigilance yet both will mend Lament we by the Clock then mispent houres Ejecting Sins as sands through the Glass showr's And for the Future watch ' gainst who devours The order'd Clock bids Heart Tongue Hand agree The Glasse transparent hints fidelity The Watch shews low-pitch'd Soules wound up must be What oyle to Clocks such unto Hearts is Grace Sins are to Soules what stones are unto Glasse Watches and hearts long must not cleansing passe If bodies thinke Times be too swift a Rice Be Soules as Centerish and mend their Pace Till both haste home with equall speed and Grace When griefe or sicknesse clip the wings of Time Which slowly Creep's with Bodies that decline Let Soules the more in Contemplation climbe That when Times Path may be no longer Trod Bodies may rest in their own first abode And Soules returne unto their Fountaine God These are a Good man's use of all the Three Not Ensignes of Pride Cares or Vanity But Monitors of Sin Death Piety Vpon a passing Bell. Math 24.31 1 Cor. 15.52 HArk hark what noise is this a Passing Bell That doth our own Fate in an others
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
Day 49 Ashwednesday 56 The solemn Fast of Lent 62 Palm Sunday 75 Good Friday 80 Easter Day 106 Ascension Day 135 Whitsunday 155 Trinity Sunday 177 The Lords Day in Generall 186 Rogation Week 201 S. Andrews Day 208 S. Thomas Day 221 Conversion of S. Paul 231 The Purification 239 S. Matthias Day 247 The Annunciation 256 S. Marks Day 265 S. Philip and Jacob 270 S. Barnaby's Day 277 S. John Baptist 299 S. Peter's Day 319 S. James his Day 330 S. Bartholomew's Day 337 S. Matthew's Day 321 S. Michael the Arch-Angel 329 S. Luke's Day 339 S. Simon and Jude 346 All Saints Day 353 The four Ember Weeks 364 The Vigils or Eves of Festivals 368 The Doxologie 371 ERRATA In Votum Authoris line 5. r. accendat Ad Malignantes Poemata l. 3. r. if l. 6. r. texts To Rigid Humorists l. 22. r. ivgenuous P. 19. l. 26. for rupis r. rapis p. 136. l. 6. r. Christian p. 138. marg r. Enar. p. 354. l. 3. r. Assentation p. 155. l. 26. r. Candid p. 358. l. 8. r. Groat p. 362. marg r. Euthymius To his valued FRIEND the AUTHOR How much I love that Gallant civill man Who fears Gods Laws and does not mans offend Yet dares be active nay does all he can To vindicate the fame of his dead Friend How much more Dear Sparke must I Honor thee Who vindicat'st the Churches Piety I must acknowledg I with Reverence look Upon thy Parts and highly prize thy Merit For who impartially peruse thy Book Shall find thou hast an high seraphick Spirit Imagine Gold could be from Gold refin'd So is thy soul from others souls sublim'd Ad Malignantes Poemata I hear some Quarrell Authors that have writ In verse such strong and sublimated things As â—f such subjects for verse were not fit Let them know this God chose the Pens of Kings To wâ—…e in verse and Christ alledg'd them more Then all the Text he found in Moses store Let them know learned Moses and wise Job Writ both in verse before those glorious Kings And all the Prophets call'd the sons of God In verse have written high mysterous things Let them know who dares on such verse fall foul Hath but a squint-ey'd ill composed Soul Fran. Wortley To the Author in contemplation of his Primitive Devotion THe Churches Liturgy Her Discipline Her sweet indulgencies Her love divine Her Fasts Her Feasts Her Sacraments and all That Tongues of men and Angels Order cal By wholsome Precepts and choice presidents This Author with high Charity presents Instructing us the ready Way to know What to our God what to the Church we owe. All morall vertues stand in great esteem With grave Philosophers shall not we deem Diviner Graces much more to surmount Yes To this end SPARKE renders in Account The lives and deaths of most refined Saints Which he from Times records so lively Paints That we by their examples might become Such as they were in Life or Martyrdome Great Harmony did grace her Pristine State Till the red Dragon grew predominate In her Meridian thousand souls did bring At her Behests their free-will offering In her eclipse no Herbert not a Donne SPARKE only sings her Resurrection To shew my best Affection and my Zeal To this good Work I give Heart Hand and Seal Thomas Shirley In opus eruditum Authoris ingeniosissimi CRudeli lacerare manu pia viscera Matris Infoelix studuit Nequitiae soboles Omine foelici sanavit vulnera Sparkus Non passus tumulo saucia membra dari Hic petit Antiquos veris ornare Coronis Vates Angelicos celebrare Choros R. DUKESON D.D. To my worthy Kinsman M. Ed. SPARKE upon his Pious Reflection on Primitive Devotion I Were ingrate should I thy lines ore'-look And not repay some tribute to thy Book Amongst those virid wreaths of Poetry Then interweave one Lawrell branch from me Whil'st thou thy light dost through the world disperse Accept of this Reflection on thy Verse Methinks Th' hast here thy skil in Musick shewn Most fitly to a Land that 's out of tune A happy harmony of Sions Songs Variety yet no Divisions First a plain Note a Rellish then doth close Each Poem's grafted on a stock of Prose How sweetly both the Courteous Reader Greet When the Prose runs so on the Verses feet Cease Old Religion to lament thy fate Here 's yet a Prospect of thy Pristine state Though the old lights snuft out which clearly shone To other Lands But dazled this our own Our comfort is we are not quite bereft Here is a SPARKE of the old Lamp yet left Blown from above into a Holy fire Whose flames shal last when as this SPARKE flies higher RICH. BETENSON On the worthy work of my respected Friend M. Ed. SPARKE When Pious Asa with his Fathers Slept How solemnly his funerals were kept A curious bed's contriv'd by Arts devices Fild all with Indian gums Arabian Spices This bed the case wherein his corps the Jewel Are for the * 2 Chro. 16.14 BURNING made the precious fuel As if that Asa's body did aspire To meet his soul and mount up in that fire Dead Saints dead days now put into their Urne See here a sweeter brighter flame doth burn Kindled from holy SPARKES whence doth arise No smoak to hurt save only envious eyes Whilst my admiring Muse at distance stands Desiring at this flame to heat her hands Wherewith emboldned neerer she presumes To steal a Sent of these thy sweet Perfumes But I recant my words and pardon crave That I compar'd thy Book unto the Grave Or Vrne of Saints for by thy Pen's perfection Saints are not buried but have Resurrection The cozning witch in counterfeit disguise Made but a seeming Samuel to rise Whom cunningly she did with mantle hide To cloak her cheat which else might be espide But who will not thy worthy Work applaud No falshood here no forgery or fraud Thou really dost from the dust retrive And make not one but All-Saints to revive Yea by the pains which thou on them expends Easter doth rise Ascension day ascends Thy Poetry is pleasant Pictures fine Thy Prose profound but oh the prayers divine Thus hast thou pleased us in every part Our fancies judgments with our eyes and heart THO. FULLER To the Author upon the sight of the first sheet of his Book My worthy friend I am much pleas'd to know You have begun to pay the debt you owe By promise to so many pious friends In printing your choice Poems it commends Both them and you that they have been desir'd By persons of such Judgment and admir'd They must be most by those that best shal know What praise to holy Poetry we owe. So shall your Disquisitions too for there Choice learning and blest piety appear All usefull to poor Christians where they may Learne Primitive Devotion Each Saints day Stands as a Land-mark in an erring age to guide fraile mortals in their pilgrimage To the Coelestiall
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
〈◊〉 〈◊〉 Josh 5.2 Heb. 4.12 The word of God sharper then any two-edged sword that circumciseth not onely the fore-skin but all the Faculties of the soule the parts and senses of the body the eyes Job 31.1 Psal 119.37 Job 31. turneth away those least they behold vanity Psal 119. The eares and lippes that they heare or speak no guile Ephe. 4. Circumcising the hands against all Theft and idlenesse Ephe. 4.25 28 c. 5.4 Ephe. 4.28 the Head from imagining mischiefe and the feet from blood-shed Psal 14.6 19.13 Psal 14. Circumcising the intellect from curiositie and errour Act. 26.25 the Will from all presumptuous wickednesse Coloss 3.2 3. Psal 19. the affections from inordination Coloss 3. even the very thoughts and imaginations Isai 1.16 in a word Circumcising the whole man cutting off all superfluous cares of the world and lusts of the flesh even to that happy Metamorphosis of the old into the new man Ephe. 4.22 Eph. 4. whence flowes the third kind of Circumcision by consequence Resurgentium in the world to come when all superfluity of sinne deformity and corruption shall bee cut off utterly so that we may appear before the Throne of God without any spot in our soule Apoc. 14.5 1 Cor. 15.53 or corruption in our body Apoc. 14. 1 Cor. 15. But in this Circumcision of Christ which was carnall onely as needing none of the other Three circumstances are remarkeable the Quando Vbi Quare the Time the Part the Reason the time was the eighth day Gen. 17. Gen. 17. and Christ then undergoes it Luke 2.21 Luke 2.21 comming not to destroy the Law but to fulfill it you see in every circumstance Some say then as because that tender age could more easily bear the griefs but this is both too dubious and too generall others say the eighth day Chrys Mar. in Rom. 4. because that was the time of our Lords Resurrection so Lombard in Rom. 4. seven dayes figuratively signifying the time of this present world and the eighth day the resurrection wherein mortality shall be cut off with immortality 1 Cor. 15.53 For the Vbi Circumcision was placed in the generative part Aug. in Johan tract 30. 1. Because the Propagation of originall sinne is thence traduced Per actum generationis 2. As a signe of the promise Martyr in Rom. 4. Aquin. part 3. Quest 7. Art 3. both to Parent and Posterity Gen. 17.7 3d. ad diminutionem carnalis concupiscentiae Lastly why Christ undergoes this Circumcision Luke 2.21 ut supra more particular reasons to shew he was the seed of Abraham Heb Heb. 2.16 2.16 to demonstrate he had true flesh against Manicheus not his body Coessential with the Deity as Apollinaris or fetched from heaven Epiph. Haeres 30. as Valentinus but as Rom. 1.2 Circumcised he was ut figuram ipsa veritas finiret that he who was the truth and substance might at once fulfill and take away the typg of Circumcision and all this out of obedience for us Isai 9.6 Isai 9. nobis puernatus vobis saith the Angel expounding the prophesie Luke 2.11 unto you men I for us born for us circumcised Gal. 4.4 Gal. 4.4 made of a woman and under the Law hereby giving publike testimony that he would fulfill the whole Law as the circumcised is bound Gal. 5.2 and that he would do all the rest for us to make up our unwilling Faylures so we give but all diligence 1 Pet. 1.5.10 1 Pet. 1. This circumcision was the prologue of his Passion and first rise of Ezechiels waters c. 47. flowing above the knees till after it came to Davids Deluge Psal 99. all the way sponsus sanguinum Psal 99.1 to keep us from or at least to sanctifis our bloody sufferings as is intimated hence Mat. 1.21 by his consolatory and saving Name of Jesus now imposed Mat. 1.21 for which all hearts and knees are obliged unto signall gratitude Phil. 2.8 9. Phil. 2. whose mercifull indulgence extends here to our bodies as well as souls tenderly changing this sharp into an easie Sacrament and instead of those knives of flint and stone prefiguring this Corner stone commanded Iosh 5. saying now but as Elisha Josh 5.2 2 King 5. to each leaprous soule wash and be cleane and therefore if the neglect of That so punished Gen. 17.14 Gen. 17.14 how much more the contempt of this more easie Seale of the new Covenant whereof such Children are altogether as capable as of that old being indeed still but one John 3.3 and the same renewed Sacrament POEM X. SPotless Obedience this day underwent The sharpe paines of that bloudy Sacrament And what could They pare off from His pure skin Who but Theirs that so cut him knew no Sin Onely to Teach us Gods Law to fulfil Spar'd not thus first and last his blood to spill Yet know t is not the Pruning any part Makes a new Creature but that of the Heart Since t is a day of Presents then le ts give Our Heart to God that it with him may live Or if he please to send it back againe It may come mollify'd and cleans'd from staine Lord exchange New-years-gifts for broken heart Vouchsafe a sound for old new spirits impart The COLLECT PRAYER The Epistle Rom. 4. from v. 8. to 15. The Gospel Luke 2. from 15. to 22. Almighty God which madest thy blessed Son to be circumcised and obedient to the Law for man grant us the true circumcision of the spirit that our hearts and all our members being mortified from all worldly and carnall lusts may in all things obey thy blessed will through the same thy Son Jesus Christ our Lord. The Offering of the three Kings Mat 2. 10. When they saw the starre they reioyced etc. 11. And when they were come into the house they saw the young child with Mary his mother and fell downe and worshiped him and when they had opened there treasures they presented unto him gifts Gold and Frankincense and Mirrhe 12. And being warned of God in a dreame that they should not returne to Herode they departed into there owne countrey another way The Plate here Vpon the Feast of Epiphany or appearing of the star DISQUISITION 8. SEasonably doth the Church celebrate the honour of Christ's Epiphany next unto his Circumcision that his glory might be manifested in the Flesh as well as his humility Aug. S. 30. de Temp. And the very Name speaks the Antiquity of this Festival and its early rise in the Greek Church and 't is fairly Englished by the day of apparition or manifestation of Christ from above that igrance might no more call it the Tiffany as in the Legend or as one that bidding it holy day said he knew not whether 't were a He or a She Saint It reflecteth on three manifestations of our Saviour and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The
of Prayer and the Myrrhe of mortified affections To close up all the Church this day bespeaks Thee Reader in her Master's language Go and do thou likewise seek Christ by the guidance of the Star i.e. the light of his Word offer the three gifts thine Alms Prayer and Fasting which respect God thy Neighbour and thy Self and then return to thy Country walking another way even by newness of life and thou shalt surely finde thy Saviour I say Do thou likewise honour him with thy soul body and substance and then thou art truely one of the number mentioned POEM II. THe Easterne Sages this day came from far To worship Christ led by a glorious Star None envious Distance then ought us detain From Him where we may still sure welcome gain These as the Earnest of the Gentiles come Nay they were the first fruits of Christendom Wise men indeed that so their Saviour sought And a fit guide Them to the world's light brought If wise then Travel with them gain their Friend By th' way good Company and Grace at end Follow so heedfully your heavenly Guide And it will lodge you by your Saviour's side Sweet Incense Myrrhe and Gold they humbly bring Due Gifts as to a Prophet Priest and King That we might to all 's Offices repair With pure Faith Penitence and servent Pray'r Without within us nought too dear to bring To Him that gives us all an Offering O Star of Iacob Royall root of Iess Thou Day-spring from on high so visit us That we like these Wise-men may Thee adore With Bodies Goods and Soules now evermore The COLLECT-PRAYER The Epistle Ephes 3. from vers 1. to 13. The Gospel Matth. 2. vers 1. to 13. O God which by the leading of a Star didst manifest thine onely begotten Son to the Gentiles mercifully grant that we which know thee now by Faith may after this life have the fruition of thy glorious Godhead through Christ our Lord. Amen The fasting and temptation of Christ Matt 4. Mar 1* Luc 4. * 12. And immediately the spirit driueth him into the Wildernesse 13. And he was there in the Wildernesse fourty dayes tempted of Satan and was with the wilde beasts and the Angells ministred vnto him Here the Plate Vpon the Fast of Ash-wednesday DISQUISITION 9. THis day is Tropicus Christianus as 't were the Christian Tropick or Term of Reflection turning the sensual career and jocularity of the yeer into a Christian sorrow and humiliation For as Tertullian saith Qui Deum per escas colit prope est ut Deum ventrem habeat He that worships God onely with Feasts is somewhat suspicious of making his belly his god This day is unto Lent as a fair Portal to a goodly building and is of very grave antiquity carrying in its very name emblemes of Mortification Ashes and first putting on us the weeds of sorrow Gen. 3.19 sackcloth a strong and needful reflection on that Gen. 3. Pulvis Cinis es Dust thou art and to dust shalt thou return checking our extravagancies and bringing us into Job's good company Job 42.6 chap. 42. that being more sinful we might be as penitent and abhor our selves in dust and ashes as the Eastern manner was to sprinkle those upon the head Chap. 2.12 in case of deep affliction Job 2. whence good Christians borrowed and as on this day better used those ensignes of Humiliation Now I say the Christian Church first puts on her Blacks David S. Peter and Mary Magdalene being now fittest companions for our Meditations Not Davids harp but eyes the noise of his water-pipes not S. Peters confidence but his penitence not Magdalene's sins but her tears Davide nemo constantiùs Petro nemo acerbiùs Mariâ nemo abundantiùs then David none ever wept more constantly Psal 6 c. more continually even till he had wept away his sight and sighed away his voice My throat is dry saith he mine eyes fail tears were his food by day and his bath by night then S. Peter no man ever mourned more bitterly with greater compunction of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterly then Mary Magdalene none ever wept more for the time more abundantly even till she almost actuated Jeremiah's wish her eyes turned rivers and her head a fountain her locks by a just penance of nets becoming towels for the feet of Christ Quos secutus es peccantes sequere poenitentes this day calls on thee to follow those in penitence whom perhaps thou hast outgone in wickedness Hic fluxus oculorum ne post haec stridor dentium We fill the world with sin and sin fills us with sorrow which that it may not be eternal must be temporal here must be a sorrow of compunction that hereafter none of condemnation In odore horum unguentorum as one saith sweetly we cannot possibly follow Christ in the sent of sweeter ointments then of These examples This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.10 c. T'other worketh death this is the godly sorrow that by Joel and his other Prophets God so earnestly so often calls for Not that he is an hard Master and delights in his servants affliction but onely as it is the furnace to burnish his gold and silver purging out the tin and you may see the rare effects of it 2 Cor. 7.11 2 Cor. 7. and Heaven grant we may feel them too well usher'd with an Ecce Behold saith the Apostle this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things approving of your selves to God Such are the happy consequents of true Contrition Circumspection without Renovation within Approbation above Consolation in all yet all this amounteth not to any precedent or encouragement for those Antique Formalites and bloody disciplines now used by some not onely to the impairing of health but sometimes to the hastening of death also and too far approved by some Casuists which if free from Delusion if such be not half Felones de se or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my charity forbears to * Vide Dr. Donne's Pseudo-martyr censure While others think they have no better rise then that of Isai 1.12 Quis requisivit Who hath required and no better close then that of Solomon Prov. 19.29 Flagellum sequitur flagitium Indeed there was a laudable custom in the Primitive Church of a godly Discipline used about this time against notorious offenders of an open and severe enjoyned Penance that their punishment being as publike as their scandal it might at once both reform Themselves and deter Others as in her Commination our Church prayeth for its restitution as we do now for hers but the voluntary Humiliations were not of that nature and severity but onely by lessening of Diet humbling the Habit and multiplying of Devotions by
giving up the bodies and souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service acceptable to God Rom. 12.1 But of what kinde soever certainly they build on sand that lean on any such duties as a satisfaction to man that may be must be made to God it cannot but alone by God and Man there being nothing of proportion in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height of them Arithmetrical or Geometrical either to our numberless offences Mica 6.7 or the object infinite Mica 6.7 Will the Lord pleased with thousands of rams c. Yet however these duties of mortification must be performed ex necessitate praecepti not as the means that 's Christs merits onely but as commanded Isai 22.12 Isai 22. and out of conformity to Christ 1 Pet. 2.21 who though he humbled yet you know he tormented not himself nor did any of his Apostles do so We must ferre Crucem non creare i. e. bear his Cross when imposed by him but not make our own We may and now must with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue the body by mortification 1 Cor. 9.12 and devout Abstinence thereby disarming the strong man of the weapons that our Flesh lends against us who is indeed most strong ex infirmitate nostra by taking advantage of our weakness Substract we but the combustible matter and his fiery darts will out of themselves and prove but as Granado's against a wall of Adamant Pride and Lust are the devils not to be cast out but by such Mortification Matth. 17.21 Prayer and Fasting of which all other good works I may say as S. Paul doth Heb. 13. not as the Rhemists Promeretur Deus Heb. 13.16 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With such sacrifices God is pleased as is exemplified in Nineveh and even in Ahab himself 1 King 21.19 POEM 12. WElcome sad glad day which old time inrouls Among the exceeding gaudy daies of souls For though thou be'st ordain'd the Body's Fast Yet art thou the choice spiritual repast The soul is gayest when the sable weeds Of true remorse o're-spread her blacker deeds Ashes and tears are the best food of Saints And most revive who spiritually faints Then bate of wonted measures now go less The Spirit is nimbler when freed from excess Pour out thy Soul in pray'rs thy sin in tears Thy tongue in such confession as God hears Thy hands extended too in pious deeds That thy Fast may feast others in their needs From Bow'd Knees shoot thy sighs up and all this With Heart sincere 't is the high way to Bliss Who such Mortifications but home urge Upon themselves shall need no lit'ral scourge Such inward zeal renders a Soul more fair Then all their outward weeds and shifts of hair I these suppressions more extinguish sin Then all vain whips can lash out of their skin Poor Childish satisfaction oh how short Of wrong'd Omnipotence and Heavens Court Your inward med'cine 't is expels the pain Whereas all outward ostentation's vain Reduce then your Devotions no more stray But with heart-sorrow vindicate the day Whose Sackcloth too resembleth the black hue Both of our sin and sorrow to it due Whose Ashes equal Monitors may be Of our Corruption and Humility Whose blacks should serve to Chastise our vain dress And ashes to scour off our wantonness The Calf of sin that 's fram'd by all the year This day should Sacrifice to ashes here The COLLECT-PRAYER besides three other pertinent Collects in the Commination The Epistle Joel 2.12 to 18. The Gospel Matth. 6.16 to 22. Almighty and everlasting God which hatest nothing that thou hast made and dost forgive the sins of them that be penitent create and make in us new and contrite hearts that we worthily lamenting our sins and acknowledging our wickedness may obtain of thee the God of all mercy perfect remission forgiveness through Jesus Christ Christ riding to Ierusalem mat 21. mar 11. * Luc 18. Ioan 12. * 7 And they brought the Colt to Iesus and cast there garments on him and he sat upon him 8 And many spred their garments in the way and others cut downe branches of the trees and strawed them in the way 9 And they that went before and they that followed cried saying Hosanna blessed is he that cometh in the name of the Lord. Here the Plate Vpon the Solemn Fast of Lent DISQUISITION 10. LEnt which is the Saxon Apellative of the Spring is so ancient and solemn a Fast that like the River Nilus we can scarce finde the head of it of very eminent credit and continuance in the Christian Church we read of it both in the Greek and Latine Fathers though not without some difference of the several times 't is mentioned by * Epist ad Philip. Ignatius Irenaeus two of Saint Iohns Scholars by †Hom. in Levit Origen who lived not long after them by Cant. 5. de quadragessima the famous Councel of Nice little above 300 yeers after Christ where they mention the fourty daies of Lent as a thing known and long observed before their time by Tertullian the first of the Latine Fathers and perhaps too highly so by Saint Cyprian his Scholar and by that renowned Triumvirate and contemporary Pieties Saint Ambrose Saint Augustine Hooker l. 5. Field l. 3. Church and Saint Hierome in their writings frequently besides a whole Cloud of witnesses since even down to our own times Some observe Jejunium triplex distinguishing a threefold Fast Expectationis the first was a Fast of expectation and such were those of the Iewes for the Messiah before the Bridegroom came Contemplationis The second was a Fast of Contemplation Such as of Moses and Elias and others sublimating the Spirit by unclogging of the flesh Refrenationis The third was a Fast of restraint Matth. 24.44 and bridling in corruptions The two former directly concern not us only in the figure as to grace in present and Christs future coming But the third the Fast of Refrenation we all much stand in need of I the best of men the very Apostles themselves Matth. 9.15 as our blessed Lord himself told them after the Bridegroom once was taken from them then should they Fast which having him they needed not who on all occasions was a bridle to their extravagancy whose Eye onely or Word being present could do more in them then all Austerity and strictest discipline in others yet after such example and Instruction they are injoyned Fasting after Christs departure Then shall they Fast in those daies shall they how much more then need We all whose helps are too little to restrain corruptions The first Command we read of laid on man after his Creation was this of abstinence Gen. 2. and you know Gen. 2.17 the Law of Iustice was given by Fasting Moses Exod. 24. and so again restored by Elijah Exod. 24.18 1 Kings 9.8 1 King 9. The Iewes had all their weekly
Monthly Yearly Fasts as well as Festivals as shewed before and this duty was frequent among the Prophets and holy Saints of God witness David Daniel Esther Judith Esth 4. the Mothers of Samson and Samuel the Ninevites c. And afterward the Law of Grace was proclaimed by abstemious Iohn Matth. 11.18 Nec manducans nec bibens Mat. 11 he and his Disciples Fasted nor were they or the Pharisees themselves blamed by Christ for often Fasting but for their boasting hypocrisie therein Chap. 16.16 Matth. 16. in such holy duties He loving cheerfulness sincerity and secrecy Ocult hominum basilisci operum the designed eyes of men being the Basilisks of all good actions Moreover our blessed Lord himself by his own practice did canonize the sacred use of Fasting Chap. 4.2 Matth. 4. fasting fourty daies and fourty nights at the dedication of the new Covenant as Moses at the old In pious Imitation whereof not emulation hath his Spouse the Church since derived her Quadragessimal solemnities yet not as necessarily imposed from that example but voluntarily thence devoting some such time to Christian abstinence looking at the moral of it and not at the miracle modo possibili Jansenius de Quadrages as the School not wholly abstaining à toto all sustentation yet at least à tanto bating both of the measure and the manner of our usual diet Dan. 10.3 like Daniel 10.3 I was in heaviness three weeks of daies saith he and eat no pleasant bread neither tasted flesh nor wine the better to prepare our selves for holy duties by subjugating the flesh and infranchizing the Spirit to liberal contemplations and this is it Saint Basil intimates when he saith Christus noluit tentari usquedum jejunasset that Christ would not yeild himself to be tempted untill he had first arm'd himself with Fasting yet not as he could otherwise have incurred any danger but thereby saith he to teach his Church and us what guard to stand upon that Fasting and Devotion were the onely armout of proof against temptation to which end as Ecclesiastical History telleth us the Western Churches Socrates l. 5. chap. 21. Rome and others Fasted pertres septemanas inte pasca three whole weeks before Easter Qui autem in Illyriâ tot a Graecia sex simul jejunant quadragessimam appellant but the Eastern Churches all Greece Illyrium and Alexandria continued this solemn Fast as we did for full six weeks before the Resurrection-Festival and t is fit saith one so grand a Feast should have such ample Vigils and that at this time of the year especially both for prudent and pious reasons now the Body best can bear it and with most advantage to the general increase and t is fit sure some time should thus be set apart at least once a yeer for the Soul for each one to take an account of himself as well as of his shop wherein by Fasting Prayers and Teares those three heavenly companions Gen. 19.2 like Abrahams three Angels to make his peace with his offended God and none so fit a season as this wherein we Celebrate the Passion Christ sufferings for sin the strongest motive to repentance to see their heinousness none otherwise expiable then by the bloudshed of the Son of God! and now did the Church humble her self with Fasting and other holy duties that God would vouchsafe a gracious acceptation of such as were presented by her either by the holy Sacraments or Ordination both being as about this time more solemnly performed This was the convenient tradition of antiquity touching Lent and solemn Fasting not as absolutely Commanded or accepted of God barely for it self as of some special merit in its owne nature as some strain up the pegs too high but respectively and onely for such ends as follow Psa 58. viz. as t is a devout Handmaid both to Piety and Charity Isa 58. it sets the greater edge upon our Prayers kindles our zeal and enableth us the more to every good The ends of pious Fasting testifieth to the world our Pensiveness for sin doth as it were amerce and punish us for former excesses undermineth the strong holds of Satan hardeneth whom pleasure would melt it not onely relieveth but encourageth the poor to patience in that hardship which they see voluntary in others out of Religious purposes and it checketh and admonisheth sensual persons with wholsome examples of Frugal and severer life lastly by these abstemious contemplations we here as t were begin the life of Angels fore taste the sweetness of that heavenly Manna anticipate the excellency of that life which we shall one day live in heaven where we shall hunger and thirst no more after such outward nourishments fed only with the beatifick vision of the Lamb and the Fountain of living water yet for all this Antiquity and instrumental Piety of Fasting some are cloyd with it stomackful at very Abstinence and even uncivilly disgorge themselves against it both in their practice and invectives So that the Church complains with David Iejunavit anima Psal 69.10 my soul fasted and it was turned to my reproach These Fast-breaking Hereticks are as old as Epiphanius his time I might have said as Epicurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Slow-Bellies saith the Apostle He meaneth not at their meat Tit. 1.12 but to all good inclinations belly Gods that think the best Feast-maker the perfectest Saint and especially if on an Ash-wednesday or a Good-friday and yet so meer Spirit forsooth that all our corporal assistance to devotion pleaseth not Epiphanius bestoweth on them his 73 Heresie Epipha 73. haer Haeres and they deserve it you shall meet their Objections answered elsewhere I will not here spoil the Harmony of our speculation with their discord Passing then the Adversaries look we unto our own practice lest some as justly complain of us as honest Lindanus of the other perswasion Panoplia lib. 5. c. 11. Jejunta nostra vini copia natant piscium varietate carnium delicias superant Our Fasts abound with lusty wine saith he and with variety of choicest fish we outvie the luxury of fleshly delicates Or if not so yet are there other abuses of this Fasting some making it their gain some their Physick some their Art and I hope some their Virtue The six several kinds according to the old verse Abstinet aeger egens cuptdus Fallax gula virtus the sick man fasts but t is for for want of appetite the poor man fasts but t is for want of nourishment the covetous man fasts and t is for want too for want of the gift to eat of his labours the Poet laughed to see an Ass loaden with Gold feeding on Thistles but a good man may mourn to see this folly among the Sons of men The Hypocrite fasteth too twice a week if you will believe him but that fast is a pampered body in a Pharisees dress a short haire perhaps and
step short of Calvary POEM 14. What means this Multitude say what 's the News With this strange concourse t is the King o' th' Iews Inauguration sure look how they throng As they to swear Alleagiance to Him long Their Love out-runs their patience they contend Whose Duty shall him first and most attend Hierusalem runs out of 't self as t were To meet him by the way and greet him there The Trees are clambred and each breaks his Bough Nor have their numerous Palms branches enough To dress his way their Garments too they strew To fill the Ostentation of their shew Mean time behold his humble highness pass On the meek emblem of a sluggish Ass To fulfill Prophesies and meekness teach If we would learn when word and action preach Thus Equipag'd they wait on him to Town Where of all sorts what hurrying up and down To have a sight of him the windows packt With Female gazers He their fair object Somewhat of holy Austin's chief desire To see Christ in the flesh ere they expire Now all the way as this King pass'd along What Acclamations both of old and young Children their cries into a treble raise While th' Aged chant the Basis to his praise Ages and sexes both in Consort sing Hierusalem doth with Hosanna's ring So should we deck the places Christ frequents With inward praise and outward Oruaments All this was right and due what his desart Challeng'd not onely from their hand but Heart And from ours too but both prove Iewes alas What venomous Serpents lurk in pleasant grass All these are holy frauds in this sweet Calm A storm wrap'd up and snares in every Palm What vanity what danger O what Death Sculks in the loose applause of vulgar Breath This very day Christs passion-week began T was but the Preface to behold the man Thus having heard how they their King proclaim Next see his Coronation by the same Sit but and hear the tragick muse now sing How these feign'd Saints us d a true Divine King The COLLECT PRAYER The Epistle Phil. 2.5 to 11. The Gospel Mat. 26.1 cha 27.57 Almighty and everlasting God which of thy tender love towards man hast sent our Saviour Jesus Christ to take upon him our flesh and to suffer death upon the Cross that all mankind should follow the example of his great humility mercifully grant that we both follow the example of his patience and be made partakers of his resurrection through the same Jesus Christ our Lord. The nayling to the Crosse mat 27* mar 25 Luc 23 Ioan 19 * 33. And when they were come unto a place called Golgotha that is to say a place of a skull 34 They gaue him vineger to drinke mingled with gall and when hee had tasted thereof he would not drinke 35. And they crucified him etc. The Plate here Vpon Christs Passion commonly called Good-Fryday DISQUISITION 12. AS an affectionate and Loyal Wife that hath had her most indulgent Husband wronged wounded murdered telleth it ever after with Tears and sorrow to her Friends and Neighbors So likewise doth the Spouse of Christ As in the Prophets Canticles Gospel and Apocalypse the Church in these her solemn Anniversaries story to the world her Welbeloved's Passion How Sponsus Ecclesiae Sponsus Animae that Bridegroom of the Church and of each pious Soul was scourged thorned wounded crucified and once brought forth by Pilate as by Marcus Antonius sometime the mangled Body of Caesar with an Ecce Homo Behold the man Bern in Passionem John 19.5 Quotidiana lectio Passionis recordatio indeed our Saviours Passion should not only be an Annual but even a Christians daily Contemplation this Christ-cross-row should be our constant Lesson which we should Read saith Ludolphus ad minùs septiès in die seven times a Day at least Ludolphus de Vitae Christi in Johan 19. it being Liber Vitae a Book of Life to us although of Death to Christ prefigured in Sampson who was ploughed against by his own Heyfer and as it were kissed into the hands of his malicious enemies who having first cruelly tortured him by putting out his eyes Judg. 14.21 and binding him with Fetters of Brasse they bring him forth afterward in a generall conflux led in a ridiculous manner to exercise their wits and spleens And here behold the Body of that Figure the substance of that shadow Christ the true Nazarite and Champion of our Souls betrayed also by one of his Bosome by his own familiar Friend too familiar so to kisse him into bloudy Hands who having inhumanly scourged him bloudily crowned him and ridiculously clothed him they next add scorn unto their Tyranny bringing Him forth into the clamourous throng of his insulting adversaries to be the subject of their scoffs and fury Ecce homo Behold the Man For that 's the most contracted passage of this main ground of Christianity John 19.5 diffused through both Testaments the Center of the whole Circumference yet like a curious Perspective shewing the most ample view of Him even from his Cratch to his Crosse all the while that he was Man Ecce homo This Usher going along with him as Ruth and Naomi Ruth 1.16 Wheresoever is this Man of sorrows there is likewise this same Ruthfull Ecce Behold the man which I may call a safe and inoffensive Crucisix to be worn not so much in the Eye or Ear as in the Bòsome in the Heart lively representing our dying yet ever-living our life-giving Saviour to each faithfull Soul Behold the man Despectivè loquendo faith Ludolphus vel admisericordiam provocando Pilat spake this in part despisingly Ludolph de vita Christi in loc and partly saith he to move the Jews to pittie Ecce homo as well it may bear either sense either a Qualm of Pittie or a Belch of Envy St. Augustine is for his pittie whether rais'd from any Justice in himself as seems vers 4. or from his wifes caution it matters not but that they are words of compassion he argues Behold the man Vt ejus ludibria inimici biberent ulterius sanguinem non sitirent St. Augustine He here cry'd out to them Ecce homo Behold the man that they might satiat their malice on his Reproaches and so thirst no further after Innocent bloud Si Regi invidetis jam parcite quia dejectum videtis as much as if he had said If you envy or fear his being a King yet be appeased now seeing him debased thus below the form of a servant Non clarus imperio sed plenus opprobrio not swelled with any Ambition but even like to burst with Griefe Not glittering with pomp but sordid with abuses Fervet ignominiâ frigescat invidia as that sweet Father warbles on since then he frieth in such a fiery tryall let now your Envy cool saith he and be extinguished Videte caput perforatum faciem consputam corpus laceratum look well but on his
of that and I have done and here behold obedient Isaac the willing Porter of his funerall pile Loyall Vriah carrying the Instrument of his own destruction where by the Riddle of Tyranny his enemies make good that double Crucifige as 't were twice crucifying him once as with a Burden and secondly as with a Crosse the Crosse the worst of all the Jews four Tortures which for their slaves they had borrowed from Heathen Cruelties And Tully himself is here at a Non-plus In 7. Oratione contra Verrem To bind a Citizen of Rome saith he is hainous to scourge him villany a kind of Paricide to kill him but Quid dicam What shall I call it to put him on the Crosse O that were sure a strange Piaculum what shall I say to this The Apostle answereth somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled He emptied himself Phil. 2. Christ emptied himself of glory of Beauty of Help of Company of Life all his veins of bloud all his senses of delightfull objects for contrary Nay emptied his soul of Divine comfort emptied Phil. 2.7 humbled himself even to the death of the Crosse that sin might be carried out of the world as it came in i. upon the Woodden Horse whereon his nailed body is extended as the Hieroglyphick of his ample mercy Brachia in amplexus dimittit in oscula vultum What should I here trouble you with the nice Speculation of some Friers How big the nails were whether big enough to make Constantine an Helmet Ludolp de vita Christi in loc and a Bridle What severall sorts of wood the Crosse was of and why with the strict number of his stripes and wounds Let Granatensis and Acosta answer for their boldnesse numbring about 500. while more exact Osorius argueth from the Band of Souldiers full 660. in the Body 72. in the Head beside the 5 main Wounds in Hands and Feet and Side But Pauperis est numerare Numbring is but an argument of paucity though Starrs and Sands and every leaf in Autumn score a griefe All this were but a Substraction to Christs infinite sorrows who therefore in his Type assureth us Innumerable troubles have compassed me about Psal 40. And if any thing in this world could come ought neer them me thinks our Sins were likeliest O then let each of Them number out a wound in him find its Cure there And if they come short Why then to reach his multiplied miseries to our offences add his Enemies who had they been either Graves or Earth or Rocks or any thing but Jews how would they have Opened Rent Quaked in compassion added no more scoffs spunge spear unto his Grucifixion which yet They do even til the Sun 's ashamed the Temple 's angry and the Earth's afraid Insomuch that the very Astrologers of that Age acknowledged from that totall unnatural Eclipse of the Sun the Moon being at ful Aut Deus Naturae patitur aut machina mundi dissolvitur That either the world or its Maker was then a dying And Josephus telleth us of the Angels valediction a voyce heard in the Temple about that time Transeamus hinc Let us flye hence and pitch our Tents no longer about such wicked Persons And now one would think we were neer the Consummatum est his Passion finished Indeed of his outward suffering is somwhat opened to you but I have said nothing yet of his Internall Passion The deep impressions of all those ignominies and ingratitudes cast on him Nothing of the Burden of his Fathers anger which caused that second Agony on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God My God! wherein his Soul complaineth and even Descends to Hell and therefore we may well joyn prayer with that old Greek Liturgie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By thine unknown fuffering good Lord deliver us And here that Ecce homo is lost into an Ecce Agnus Dei Behold the slain Lamb of God that taketh away the sins of the World Here I might wind you into the Labyrinths of School-Disputes Why Christ so earnestly did deprecate his Passion with a Transeat Calix Let this Cup pass from me whether out of the Dominion of his inferiour will or no or only out of human infirmity How far then and after he was Relinquisht of the Diety whether only in regard of momentary Suspension or of any Separation As also how his Temporall Passion could satisfie for our Eternall Debts Whether by the Excellence of his person or by the prevention of His graces in us But aiming more at the kindling of Devotion then swelling up a volume we will send these Questions back again to School while with more profit we now apply the QUARE The Quare Why all this was done and suffered What David said to his brother Eliab 1 Sam. 17.29 1 Sam. 17. when Goliah defyed the Hoast of Israel is there not a Cause the same me thinks Christ here answereth his brethren of flesh and bloud to their treble Ecce of Attention Admiration and Compassion Demanmanding also Why camest thou down hither Down from Heaven down to Earth down to misery down to the grave nay down to Hell it self ad triumphandum non ad patiendū an inchoation of his Triumph after the consummation of his Passion Why is there not a Cause saith Christ Do not Sins play the insulting Philistims and Satan defie the Israel of God and therefore he re-encountreth him like David with the Staffe and Sling of his Cross and passion slaying the Goliah Death and with his own Sword beheading him Is there not a Cause Yes hence we see a double one on Christs part Love on mans part danger on Christs part not onely ut implerentur omnia that all the Prophesies and Prefigurations might be fulfilled though even in that sense also saith the Evangelist ought not Christ to have suffered these things and so to enter into his Glory Luke 24.26 but likewise an invaluable love an incomprehensible Affection to poor mankind Non praevisa fides non opera Not Faith or any works foreseen which were effects not causes of this mercy but onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.9 Eph. 1. that same free grace good will and pleasure of the Diety of all the glorious persons of it Quorum opera ad extrà sunt indivisa Their actions outwardly being undivided though distinguished the love of the Father sends the Son John 3. John 3.16 Luke 2.34 John 10.16 The Holy Ghost overshadowed the blessed Virgin-mother Luke 2. yet neither impeadeth the voluntary coming of the second person who layeth down his life here none taketh it from him John 10. Misit tota Trinitas Thus the whole sacred Trinity wrongth this great work of Mans Redemption Vnicuique operanti cooperantibus duobus Whatsoever one worketh the other two cooperating consenting as here the Father of Mercies and the Spirit of Consolation joyn'd with the Son of everlasting love
Whence springs a Grain which gather'd as it ripes Wil nourish Souls and heal them by those stripes Some trouble their own Heads to torture His For which a double Engine studied is A Crown his Kingly Office to delude And Thorns his sacred Temples to intrude Strange Coronation is' t not in mean while Where Briers are the Crown and Bloud the Oyle Thorns too that grew in our own Sluggards Field Yet planted There will us Grapes one day yeeld Others to answer such a Crown command A Reeden Scepter into that Right-hand Which made and could null all things with like speed But that He will not break the bruised Reed On still proceeds unsatiable Scorn Which woundeth more then either Scourge or Thorn They next a Mocking Purple him cast o're Fit Emblem of their Guilt and his Loves store Which like a Royall Robe Christ will cast over His naked Servants and all their sins cover Thus sadly dight He 's brought to publick view As Anthony did mangled Caesar shew Pilate presents him with Behold the Man Whether in scorn or pitty do you scan But what e're he did let us sympathize By and for whom all this Yet wipe your eyes A while once more Behold the man again Lest of this Spectacle you lose the main See willing Isaac beare his Funerall Pile That must requite him in a little while Loyall Vriah see here going on With th' Instruments of his destruction Such is the Burden to Christs shoulders ty'd That He 's with Sin Load Crosse thrice crucify'd Making good that ill-cry once Jews doubled And Christians by their sins have Ecchoed Thus panting swouning up a tyresome Hill Not out of Love but out of Hast to kil Another's forc'd to help but happy he O Christ that freely bears the Crosse for Thee Being come to Calvary that fatall Mount Where Adam was interr'd as some recount And Isaac t' have been sacrificed there His Crosse and Him together up they rear Fixing an envy'd Inscript that belongs To Him and at once consecrates three Tongues Hard-hearted Nails that Bore each Hand and Foot But what Chide you Alas you 're driven to 't Ah flinty Jew that yet remorslesse stands But why rate you our sins help'd arm your Hands Yet thus much good was done Thereby at last Sin Death and Hell's Hand-writings all naild fast They Checquey Taunts and Tortures He doth call Eli and they with Ignorance do all Conclude he Courts Elias to come help Sure that 's the Syre of Blind Devotions whelp How well confutes he their Contrary Brave Sav'd not Himself that he might others save He 's numbred with Transgressors yet one Thiefe Steals Heaven at the last by true Beliefe A good way ne're to be of Life bereft Is All to become conscious of such Theft Hence Christs dear Mother and Disciple He Bequeathes as a Rich mutuall Legacy And then that nought without a Prophesie Might happen to him by a Lottery They share his Garments and his Seamlesse Coat That figured his Church the Souldiers got Whose pristine Glory 't was Her to defend And for her Patrimony not so contend Thus was the Healing Serpent lifted up Who to our Health drank off this Bitter cup Bitter indeed as Gall and Vineger Which as last cordiall Jews administer In spight of custome which had wont propine To dying men some Draught of cheering wine As he did unawares that pierc'd Christs side To us broach'd a full vessell on t whose Tide Shall know no Ebb from whence two Fountains ran That glads in Life and Death the heart of man With which He takes his leave bowing the Head To kisse his Spouse saying then 'T is finished The Story 's finish'd too his outward woe But th' Inward to expresse what shall we doe Those sufferings though Methodicall to sense Nothing to these of his Intelligence The apprehensions of his Fathers wrath A Terra incognita no limits hath His Body's pain was but the corps of woe That of the Soule must for the Soule out-goe All those were Feathers to this heavy Load Which crusht out that strong cry My God! My God! Well then with the Greek Church may we pray thus By th' unknown sufferings Lord deliver us These may be guess'd by those strange Sympathies That then appeared both in Earth and Skies The Rocks did rend Tut'ring hard Hearts to mourn When Seas of Bloud this chiefe Rock did or'eturn The Graves did open either to present Each of themselves his willing Tenement Or else to Bury quick those murderous Jews Who so inhumanly their King did use The rending of the Temples veil in sunder Was both a Mysticall and Literall wonder The Earth shook with an Ague quak'd for fear Such cursed Burdens as the Jews to bear And Heaven hath view'd so long their cruelties 'T will look no more nor longer lend them Eyes Both Sun of Light and Glory at once Set And to the world a double Night beget Which so unnat'rall an Eclips did make Ner'e read nor reason'd for in Almanake The world 's in Black all things in sable weed Fit Servants mourn when as their Lord is dead These Prodigies made one o' th worlds wise men Say Nature or her Maker suffer'd then Nay clear Confession then extorted is From very Jews The Son of God was This This the worlds Altar then The Sacrifice For All unlesse through their own Nullities This kind of Death fell Scythians lent the Jewes Which they too once only for Slaves did use And Suidas saith a Crosse was set o' th Grave Of such as chanc'd some Fatall End to have And Cicero himselfe 's here at a losse Quid dicam being all he can say o' th Crosse Which of all Death 's the Scripture proves the worst If not for shame or pain yet ' cause accurst But as our Misery grew on a Tree So doth our fruitfull Comfort too we see Our bitter waters sweetned by this Wood Right Lignum vitae for all Nations good Then let 's not only with his Kin deplore But with good Joseph treasure up in store His Body Embalmd with Grace our Heart 's a stone And therefore me thinks fit to make his Tomb. And being there Buried let Faith set a Seale And Prayer watch that Him Thence nothing steale The COLLECT PRAYERS The Epistle Heb. 10. from verse 1. to 16. The Gospel John 18. v. 1. to the end of Chapter 19. ALmighty God we beseech thee graciously to behold this thy Family for which our Lord Jesus Christ was content to be betrayed and given up into the hands of wicked men to suffer death upon the Crosse who liveth and reigneth c. ALmighty and Everlasting God by whose Spirit the whole body of the Church is governed and sanctified receive our Supplications and Prayers which we offer before thee for all estates of men in thy holy Congregation that every Member of the same in his Vocation and Ministery may truly and Godly serve-thee through our Lord Jesus Christ who liveth and
is it to have a Friend of the Judg before we come to the Barr and that is our consolation if not our own default Christ is ascended our Best friend our Brother our Advocate and now we have a Mediatour in Heaven I till this Peace-maker went up Sin had set open war 'twixt heaven and earth Justice with an unbound Arm fetched a more heavy stroke not only on single persons but upon whole Cities Gen. 17. Gen. 7 Gen. 19. nay on the whole sinful world Gen. 7. then no Moses in the gap no Jacob there to wrestle for a blessing but now happy day for us the Angel of the Covenant is gone up to hold the hand of the striking God of Abraham our Aaron is at the high Altar to pray for the People Heb. 9.24 The Sanctum Sanctorum Hebrews 9.23 Christ our high Priest is entered into the Heaven of Heavens once for all to make an Attonement for us what place then is there now left black Dispaire but only Hell Rouse thee afflicted soul and ly no longer in the groanes of Cain For though the envious man Satan be ever pleading against us at the throne of God yet now is salvation in heaven saith Saint John and the power of Christ which casteth down the accuser of the Brethren Rev. 12.10 c. Rev. 12.10 There his Intercession cries louder for us then our sins against us Ostendit Patri vulnera saith Saint Augustine He is ever shewing to his angred Father those wounds He suffered for our sins and so whatever he be with us God is in Him appeased Thus pleadeth he our cause before the eternall Judge an Advocate 1 John 2.1 1 John 2. If any man sin c. Yet for all this presume not Ransomed Soul bee not high-minded but fear God forbid sinne should because grace abounds Desperation like Saul slayeth thousands but Presumption her ten thousands This were even to crucifie the Son of God afresh and grieve the Holy Spirit Eph. 4.30 Ephes 4.30 Lastly Though wee have now one yet have we but one Mediatour in Heaven we dare not admit of that Delusion that there are as many Saviours as good men Each one meriting for himselfe some for others and no fewer Intercessours then Saints and Angels since Noah Job and Daniel shall deliver but their own soules by their righteousnesse Ezech. 14. Ezeck 14.14 We dare not so rob God of his Honour nor derogate from Christ's all-sufficient merits and intercession for all the thinne Distinction of Mediatio Redemptionis Intercessionis Away with cobweb shifts and Aiery phansies Listen to infallibility 1 Tim. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.5 There is one God and one Mediatour between God and man even He that was both and none but He Jesus Christ then to close with St. Bernards Counsel Ascendit Christus sequamur Fratres sequamur Agnum quocunque ierit sequamur patientem resurgentem multo lubentius Asceudentem c. Christ is now ascended into Heaven what do we groveling so on earth Letus follow Brethren let us follow the Lamb whither soever he goeth Let us follow him suffering Bernard in Festum Arising much more willingly ascending exaltationem concupiscimus omnes We all love to be exalted born Corahs all of an aspiring Nature yet change but the object set Heaven and grace in the place of earthly transitories and keep your Ambition stil Si consurrexistis coascendite if risen with Christ Ascend with him Borrowing the wings of the Dove Scalam de vitiis make a ladder of your Sins saith Aug. every one of which subdued is a new stepp toward Heaven POEM 17. THose three steps of Christs later Passion Were answer'd in his exaltation By triple opposites building him high As his foundation laid debasingly The degradation of his bitter death Sweetned by Reviviction Resum'd Breath His bed made in the dust with worms to ly Was fairly oppos'd by his Ascent on high And for his stooping to the infernall Pit He now at Gods Right hand of power doth sit The first step we have trod Le ts now ascend The rest and Heaven shall be our journies end To th'Mount of Olives then for That 's the place Christs wonted Pulpit that must have the Grace Of this Triumphant wonder there while he Instructs and comforts his disciples see Elijah in his Antitipe again Transported thence in a coelestiall wain The Clouds his Chariot and the nimble winds His winged horses Angels in their kinds His Train and Lacquayes yet no needed ayd As is of Enoch and Elijah said Thus stately mounted his etherial Chaire Glides through the yeilding Regions of the Ayre To th' everlasting doors which open wide To th' King of Glory who brings a spring Tide Both of new Joy and wonder to that place Where ne're till now appeared a Humane Face And if some serious minds Christs Passion thought Even to Heavens Quire some silence to have wrought And for awhile the Saints and Seraphins Thence interrupted in their sacred Hymns O here by contrary's what Floud of joyes When Christ ascends with such a Raptive Noise David as though H 'had heard the Melody Streight Tunes his Harp and joyns i th' Harmony Angels and Saints all one glad Chorus Sing The Welcome Triumphs of their Glorious King Where Gods Right hand being his triumphant throne He still for us makes Intercession And such as needs no help who Rivals joyn His honour and their own successe Purloyn As Angels Pry this Death so let us Scan What 's said or done to Them as here to Man Then from Christs Mount now let our souls take Rise Whos 's Olivet speaks Peace and victories Follow our Leader in this holy Fight From Earth and Sin leading to glorious Light Follow the Lamb we should whereso'ere he goes Through joyes Spirituall through temporal woes Suffering or Rising follow him but sure Ascending we will easily endure Born Corahs all yet be but Heaven the Hill We climb and then keep our Ambition stil Souls are but sparkles of Coeiestial fire O let them to their Center then aspire Though Bodies are slow Pac'd Let souls ascend And bodies will ore'take their joyes i th' end That so a full Beatifying ascent As Christs may be our Journall's complement The COLLECT The Epistle Act. 1. v. 1. to 12. The Gospel Mar. 16. v. 14. to the end Grant we beseech thee Almighty God that like as we do beleeve thy only begotten Son our Lord to have ascended into the heavens so we may also in heart and mind thither ascend and with him continually dwel who liveth and reigneth with Thee and the holy Ghost one God world without end Amen The comminge of the Holy Ghost Act. 2. 1 And when the day of Pentecost was come they were all with one accord in one place 2 And suddenly there came a sound from heauen ect 3 And there appeared unto them clouen tongues like fire and it sate upon each
Nathaniel under the Fig-tree John 1.48 He saw him with a speaking eye and said unto him Follow me Verbum â—ffectivum This was an opperative word and spoken not so much unto the Ear as to the Heart which when God is pleased to utter to a sinner of what Magnitude so ever is as effectuall as his word was at the Creation Dixit fectum est Where he spake the word and it was done So here it was likewise with Saint Matthew immediately without Dispute without Apology without any Hesitation or delay He Arose Saint Luke adds Left all and followed Him Indeed a ready and full Resignation not a Pretension but an Act of Self Deniall and that not a single one His resignation but a threefold Cord a treble Abnegation Luk. 5.28 viz. Peccati Mundi Sui an Abrenunciation of his wickednesse of the world and of his will happy those that herein Read and trace him for sin he arose arose out of the Grave of Avarice wherein so many buried alas that never rise arose by true remorse from his old unconscionable course to Newnesse of Life For wealth He arose from that by leaving all Luke 5. i. e. the use of all yet his Right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he entertained Christ at a great Feast in his house Luk. 5. v. 29. and so are all the Apostles to be understood Omnia Reliquimus Behold we have left all Mark 10 28. and followed Thee What therefore c. no President here for vowed Poverty or voluntary Mendicants from Example of the Apostles who albeit they left the use of all to follow Christ yet left they not their Right and Possession as appeareth by our Saviours words to them a little before his Passion John 16.32 John 16. Behold the hour cometh yea and is now come that ye shall be scattered every one to his own and leave me alone and if any think to evade This by construing it of Relations their own Friends or Countrey rather then of their owne Goods and Accommodations Our Lord himselfe puts it out of question John 19.27 John 19.27 by Bequeathing his blessed Mother to Saint John Who from that time saith the Text took her home to his own House And in this sense also besides that of Charity and Restitution Saint Matthew here left all to follow Christ Voluntary Poverty not warrantable from the Apostles Example And yet we further grant that if Christ should please by any particular Command as He did that same young rich man Matth. 19. to call any of us hereunto by persecution for his Name and Gospel the Case is evident in such Competition of the Conscience Luke 14.26 and the World we may then nay must leave all if we will be his Disciples Luke 14. but otherwise by a vow of Voluntary Poverty to bind ones selfe to a state wherein we must beg and Receive from others while we might be able to do the more blessed worke to give to others what were this but voluntarily to incurre that curse of the wicked Let his children be vagabonds and beg their bread Psalm 109.9 Psalm 109.10 Now for his Abnegation of his will Abnegatio sui that is more peculiarly himselfe having thrown off the burdens of Sin and the World He makes the easier conquest of his will now fixing it on better Objects saying with * Snceca Him Major sum ad majora genitus considering himselfe of nobler Extract then to scrape in Dunghils and so centers his Heart right fixeth it on Christ Privative Righteousnesse is not enough for Christians They must exceed the Pharisees that will enter Heaven Matth 5. And therefore his was Positive as Tully said of Pompey Non solùm extra vitium sed intra virtutem Not only without vice but within virtue so Christ of each good Christian Hee must not be onely innocent as the Dove in declining Evill but also wise as the Serpent in effecting Good Saint Matthew here not onely left all but you see followed Christ and that as one observes celeriter laetanter convenienter perseveranter Paratus in Ser. de St. Mattheo speedily chearfully seasonably constantly Speedily indeed immediately without staying to ballance his Accounts or Ceremonize with his Relations Chearfully as undervaluing corporall to spirituall Gaine Feasting his new Masters Body as Christ did chear his Soul Seasonably Hee being even drowned in flowing opulence and oppression now served his wealth as * Mergam te ne mergar à te Crates did his and seasonably in respect of Christ who now invited Him in Transitu as He passed by which had He neglected might have sat long enough ere ever He met with such an opportunity again Christ might have passed by him in another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time is like the Tide Reject no proferr'd Grace embrace all spirituall Overtures and Advantages Isai 55.6 Heb. 3.13 Seek the Lord while He may be found c. Lastly He followed Constantly being first a Disciple then an Apostle afterwards an Evangelist and last of all a Martyr As a Disciple He heard and learned as an Apostle He preach'd and taught as an Evangelist He wrote the Gospel of Christ Eccles Hist l. 3. c. 21. and as a Martyr He suffered for them First preaching in Judea and Aethiopia saith Eusebius in the eighth year after Christs Ascension being Anno Domini 43. He published his Gospel in their own Hebrew Language wherein saith one He made Christ a far greater Feast then ever great as being writ in the most ancient holy Tongue great as being the first and most ample of all the Gospels and lastly great in a Designe shewing not only Christs humane Genealogy but proving Him the Messiah promised by the Prophets and prefigured in the Sacrifices of the Law And having done all this for the Hebrews he next travelled over Pontus and Asia Anno Christi 51. and having watered those drie places He went then into Aehiopia not to change their outward but their inward Hiew which saith Cassaneus He effected Catalog part 3. Consider 9. Aethiopiam nigram Doctrinâ Fidei fecit candidam He made those Negro Nations beautifull in Faith and their dusky visage to shine with the purity of Christianity that He did so in many is credible enough but for the most we may justly fear 'T was otherwise for having spent twenty years among them in washing of the Blackmoore Alsted Chron. c. 27. as the Proverb speaks Their Actions sute their Countenance both somwhat hellish They turn his own Complexion to a Literall Sanguine Beheading Him about Anno Christi 71. POEM 35. MAtthew long at Receipt of Custome sits Hoarding up wealth and sin with streined wits For Publicans and sinners even all One And This with Emphasis The Publican Yet He I say when once Christ doth but call To follow Him fairly declineth all Sin Custome Money Quits his outward Gain Offring to Any that
Redemptions Mystery Pardon our Contemplations if so bold A little your bright Natures to behold All Spirit without clog of Body yee Move as the Wind or Light or Lightning free And yet each of your Millions Scripture tells The strongest human force in strength excells Of Distinct Orders and yet for the most All styl'd in Holy Writ The Heavenly Host The Horse and Chariots of the Mighty Lord Ready for March and Motion at his Word So that in Heaven sometime we read of War No marvell then poor Mortals live in jar But how got Foes in there Sure as in Flowers Serpents do breed so There degenerate Powers There Michael fought with his Traind-bands of Light And beat the Dragon down to Endlesse night Yet in the Praecipiece his knotted Tayl Against some of those Splendors did prevail And so puld many thence of that bright Train One day from us to be supply'd again Your joy then at our penitence we pay With joy for Christs confirming of your stay Then since we both but one Church constitute Let us be neither Actionlesse nor mute Sith ' Angels need not our Good Offices Let us to Men what those to us expresse Joyning above i' th Song of Victory Still singing Triple-Holy to 'th most High For if to this words Root we stoop our Mind Who 's like the Lord in Michael we find To pray to Angels then if you mark well Is a Mistake for Christ is Michael He the Arch-Angell is that conquereth Sin Satan in us for us Hell and Death Or if another Angel they withstand All Adoration by severe command Our gratefull love is Theirs but to dispence Worship on Them 's a Double vlolence THE COLLECT PRAYER The Epistle Rev. 12. v. 7. to 13. The Gospel Matth. 18.1 to 11. EVerlasting God which hast ordained and constituted the services of all Angels and Menin a wonderfull order mercifully grant that they which alwayes doe thee service in Heaven may by thy appoyntment succour and defend us in Earth through Jesus Christ our Lord. Amen S. LVCAS He whome the world containes not and whose court shines with his glorious presence to confort with beasts and in a manager lodge wee see excepts vs not without Humilitie The Plate here Vpon Saint Lukes Day DISQâ—ISITION 34. THis Evangelist was by Nation of Syria by Birth of Antioch Ecccles Hist l. 3. c. 4. as Eusebius and * In vita Lucae Hierom report by Profession a Physician saith St. Paul Col. 4.14 Luke the beloved Physiciau greets you A Physician and therefore the more admirable for his Devotion being not onely a Courtier of Nature lost in second Causes but per scalas Creaturarum ascending to the first by the Ladder of the Creatures Corpus humanum objectum Medicinae and teaching others so to climb to Heaven The Human Body not being the adaequate object of his study and practice Medicus totius compositi being first cured himselfe by him that was so farre more eminently he became a Physician of the whole Man of Soul as well as Body and that both for the Therapeutick and Phylactick part of Physick first curing their Infidelity and Impenitence with the Soveraign Precepts and prescripts of his Gospel and then preserving that same spirituall temper with the wholsome Examples and good Acts of the Apostles And this Religio Medici although none can equall yet for the honour of God and that Profession I wish more would imitate To take off all vulgar imputations and just occasions of those Ironick Apologues viz. How once such an one knocking at Heaven-Gates Saint Peter demanding who he was and that by an enumeration of almost all Religions art thou a Jew No replieth he A Christian Neither c. till being asked in generall Of what Religion hewas He answered That he was a Physician and so at length was denied for his Denials But God forbid so honorable and needfull a Profession should suffer for the Delirations of some of the worst pieces of it Perhaps some few Philosophicall Humorists that are but as the Warts and Wens meer excrescenses of that same Noble Science whose brains being over-heated by their Chymicall Experiments may as easily mistake the Truth as the Philosophers Stone Quod ad ab omnibus amatur tamen virgo est which though wooed of so many yet still remains a Virgin But for the Profession Ecclus 38.1.2 't is the Wise mans counsell Honour the Physitian c. And our blessed Lord himself at once commends and recommends him Matth. 9.12 Jer. 8.21 Matth. 9. The sick have need of the Physician God Himself owning the Compellation Ier. 8.22 Is there no Physician there Christ also imitating their practice in the Good Samaritan But here expressly honoring the Profession with the Office of an Evangelist sc in St. Luke the Physician Some think him to have been one of the 70. Disciples from his 24 Chapt. v. 13. Lib 4 contra Marci But Tertullian and other Ancients say That he was none of Christs immediate Disciples but onely Sectator Discipulus Apostolorum A Companion and Disciple of the Apostles as indeed himselfe intimates in the very beginning of his Gospel Chap. 1.2 Luke 1.2 Sicut tradiderunt As they have delivered them unto us which from the beginning saw themselves Insinuating that he wrot his Gospel by Dictation but the Acts of the Apostles by his own observation But that he writ both he attestates Acts 1.1 In the former Treatise O Theophilus Acts 1.1 c. Which former Treatise being his Gospell he wrot Anno Christi 51. Lib. 1. saith Eusebius Others say Anno 54. from the mouth of Saint Paul who thence is thought to use that phrase Rom. 16. According to my Gospel Rom. 16. And Saint Luke indeed being the constant companion of Saint Paul in his double Travels Acts 16. so he became both the Masters the Apostles Register His being but a deserved Emblem viz. The Ox strong to labour his Pen as unwearied as his Person and both proportionable to his excellent Subject He becomss an Evangelist before Peter and James Gal. 2.9 those Pillars of the Church Ten of the Apostles are past by and his Quill chosen God sometimes is pleased to effect great Designes by obscure means and even by unthought of Instruments Amos an Heardsman made a Prophet Amos 1.1 Many Fishermen Fishers of many men an easier transition then may make St. Luke here an Evangelist of a Physician And 't is worth while to take notice of his Dedication Most excellent Theophilus Acts 1.1 c. which some doubt whether it be a common or a proper Name And Baronius though he hath tried cannot unty the knot If we take it for a common Appellative Ad annum 58. it hints the Gospel written to such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. lovers of God as being a Pearl not to be cast to Swine Matth. 7.6 But every
shortly to accomplish the number of thine Elect and to hasten thy Kingdom that wee with all others departed in the faith of thy holy Name may have our perfect Consummation and Blisse both in body and soul in thy eternal and everlasting Kingdom Amen Now for the Communion of S t s militant that 's more obvious consisting mainly in these two Compatiendo mala Communicando bona by compassionating one anothers evils and communicating what is good these indeed are the two Feet of Christianity and first of Sympathy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.16 being of like affection one toward another saith the Apostle that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to rejoyce with them that rejoyce but also to weep with them that mourn An union which the Members of the same Body alway challengeth Christians sure more then Heathens should be utriusque Fortunae fidi Comites Faithfull Partakers of both Fortunes Rejoycing in anothers good As was said of Pylades Orestes as in their own as those Parables of the found sheep and goat instruct us yet alas how many Labans are among us that Envie the fruitfull Flock of an industrious Jacob And many maligning Ahabs sick of their Neighbors vineyard nay Psal 35.15 like Davids enemies Psal 35. In mine adversity they rejoyced Such are far from the Communion of Saints Naturae difficillimum I confesse 't is hard to Nature thus to sympathize and not with the Brother of the Prodigall to envie the successe and plenty of another but easie 't is to Grace and Christian Love with Benjamin's Brethren not to envie Him though his Messe be five times bigger then their own Gen. 43.34 Psal 107.42 Gen. 43. so David Videbunt justi laetabuntur Psal 107. God raiseth up the poor out of misery and maketh His houshold like a Flock and the righteous shal see this rejoyce c. And as the Oyle of gladnesse is increased by effusion so the bread of affliction is crumbled away by breaking Sorrowes go lesse by being divided and therefore this Communion of Saints teacheth us likewise to mourne with them that mourne and though it be not altogether a Remedy Socios habuisse Dolores yet 't is a great Mitigation Fellowship in sufferings Partner-Griefs yeild some Reliefs and he will do little that will not pity misery The Church is that Haemorrhissa Mark 5. vexed with a long bloudy issue Mark 5. running even from Abel unto Zachariah and thence down through Christs and all the Apostles veins even nearer to us then the Marian persecution so that we cannot think it strange saith the Apostle concerning the fiery Trial Gal. 6.2 More need of his advice Gal. 6. Bear ye one anothers burden and so fulfill the Law of Christ Each Land almost in Christendom now holds out to us Josephs bloudy Coat then how can wee chose but melt with Judah Frater enim est caro nostra Gen. 37.27 for it is our brother and our own flesh in the body naturall you see if any part be hurt or wounded all the other living united parts smart together and seek remedy but indeed the dead members and such as are cut off afford no sympathy the Analogy is evident This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Communion of Affections is a true touch-stone of what mettall of what Body we are whether fuell for Gods burning or Timber for his Building a Building now wee speak of it Let us imitate for wee are Gods Building 1 Cor. 3.11 1 Cor. 3. And here the beame out of the timber and stone out of the wall instructs us Lapis lapidem portat in every Structure you see one stone one beam bears up another Sic in Ecclesia and so should it bee in the House of the Faith And to presse home the Metaphor Quo plura propinquior c. As in the materiall building that stone which supporteth most is nearest to the Foundation that which fewest furthest off So is it in the spirituall Aedifice the more or lesse we have of this same Christian Sympathie the further off or nearer are we to that corner-stone to that Foundation Jesus Christ 1 Cor. 3.11 1 Cor. 3. Obduratenesse was never signe of Saint but Tender-heartednesse Such as good Job had c. 30.25 Such as David Psal 35.13 yet Jeremy beyond them both Jerem. 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom cals him the most patheticall of all the Prophets wishing himselfe a wet Metamorphosis in behalfe of others O that mine eyes were rivers and my head a fountain c Saint Paul too full of this same Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.15 gracious compassion Rom. 12. but above all our blessed Lord totus in passionem compassionem solvitur He altogether melted into passion and compassion for us John 11. Matth. 23. c. Etiam in Coelis saith St. Austin even in Heaven it self though above the reach of passion yet full of compassion for his Saints on earth both in respect of the evil done unto them Acts 9. Act. 9. Why persecutest thou me As likewise for the good they doe Matth. 25. Ye have done it unto me Math. 25. This is potior charitas some think the better part of charity as without which all other nothing 1 Cor. 13. and therefore let Saint Peter prevaile with you 1 Pet. 3.8 Heb. 13.2 1 Pet. 3. Be all of one mind one suffer with another Love as brethren bee pitifull bee curteous Saint Paul seconds him Remember those in bonds as c. Let not Isaiah c. 9.13 or Amos c. 6.3 complaine of us That no man is sorry for the afflictions of Joseph if no Communion of Saints here Matth. 11.17 none hereafter but those shal one day rise up in judgment against us Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have mourned unto you c. And then our Turn comes and unpitied Requitall Depart into the place of weeping Yet Passive Communion is not enough for Saints it must be active By communicating of good as well as by compassionating evill of Good spirituall and corporall Bona cordis oris operis Wee must communicate the Goods of the Heart and of the Tongue and of the Hand according to the necessity of the object and these three are like the wheele the Bell and Index of a Clock The goods of the heart are fervent love 1 Tim. 15. charitable opinions 1 Cor. 13.5 Those of the Tongue are pious Instructions 2 Tim. 2.24 serious Reprehensions Psalm 141.5 seasonable consolations Isai 40.1 1 Thes 4.18 And lastly zealous prayers Ephes 1.16 and these are the brightest beams of charity yet will cost you nothing and therefore according to his gift let each one minister herein 1 Pet. 4 10. Those of the Hand are better known then practised the living God like dying Isaack will feel the hands Gen. 15 as well as hear the voice nor so to be deceived by
tell Sounding to each of us a serious caution A Timely pray'r and a due preparation First when or wheresoever it Thee find It proves or should A monitor o' th' mind If in thy Bed it waken thee There best It doth insinuate thy latest rest If as a dressing it salute thine eare It Hints Deaths Livery Thou once must weare And when thou hear'st it in thy cheerfull walke It seasons with Mortality thy Talke And if you heare it as at meat you sit Then thinke it sounds earth to earth I commit In pride of passions if the â—are it beat How streight it Damps the wild-fires cooles the Heat And when in Frollicks thou shalt heare This Toll May it forthwith all sinfull mirth controule To men buried alive This cheering Bell Doth Liberty infallible foretell And unto such as languish in exile This sounds a Returne home againe e're-while When most transported in the busie hall This in thine eare Thee to thy selfe doth call When Earths Affaires Thee from thy self estrange This tolls Thee Home unto thine own exchange What ever our conditions Good or ill This rings us in the eare with that news still Of Philips Monitor Remember man Or Davids Rather Thy life 's but a span Thus having rung all in next let it move Thine Heart and Tongue to Piety and Love Now shew thy Christian Sympathy and Groane With them whom even Bell mettall doth bemoane Do as thou wouldst be done for that is Kneel And pray as heartily as thou didst feel The burdens of the sick the worst they Ayle Knowing that fervent Prayers still prevaile And shall for soules or bodies better state For both therefore thy Prayers ejaculate From thy sick servant Lord let this Cup pass Yet with submission as Christs Patterne was Be pleas'd to act their Body's Physitian Howe'r be their Soules good Samaritan And though these winged Doves should not succeed Yet shall they once fly home with happy speed And more good company ' gainst thy Turne come And pay thy Parcels with a totall Sum. And yet relie not on that hoped Aide But let thy daily Debt be duely paid To God and Man Take care Accounts to Even With jarring Earth but Chiefly with just Heaven This Bell minds Thee o' th' Church That of Devotion Thy Neighbours Case Spurs on thy preparation For thou wouldst take the Hint did his house burne Shall not his Feavour make Thee mind thine urne Ensafe thy Goods then at this warning Given Remove from the worlds Dangers store in heaven There if thy Deeds laid up thou canst not miss Though this world turne to coale the land of bliss Meane time when thou dost such a Soule-Bell heare Thinke that St Jerome's Trump sounds in thine eare This triple use then of each passing Bell E're it pass from him He that makes doth well Vpon a Skeleton or Resemblance of Death Eccl. 12.1 Ioh. 17.13 LOe here the Frame of a rare Structure stands Which was a building too not made with hands Although on Earth where the Creator great Did an immortall heavenly Tenant feat The house then Fitted for such Guest of state Was built in opposition to all Fate Of strong Materials by Divine art For endlesse Fellowship and ne'r to part But This admitting Inmates the first day By their ill usage soon 'gan to decay And then through Rent and Homages neglect The Landlord forc'd the Tenant did eject And now like Buildings disinhabited That by all stormes and showres are injured Where Elves and Satyrs dance where Bats and Owles And Beasts of prey keep their Nocturnall howles All Shatter'd and Forlorne I such is this House Become through Sin and Death so Ruinous A Rendevouz of wormes and Creeping things VVhere they disport their dusty Traffickings Yet Look well on 't againe and you 'l descry I' th' Ruines of this Pyle its Dignity How wonderfully made Exact and even Strong Uniforme and erect toward heaven Let thy Thoughts then dwell henceforth in this place For thy Soule doth in such another Case Here fix thy Meditations startle not To thinke the best Skin Flesh and Bloud must Rot For St Markes Carpenter Can all Repaire And make this house more firme than e re more faire Strength'ning the timber-work with his Crasse wood The Morter temper'd with his precious Bloud VVhile on thy Part all Trouble and Expence Amounts but to true Faith and Penitence Acted in Pious Deeds and not delay'd But made good timely e'r too far decay'd Before the Keepers of the House do Grew Be-Palsi'd Trembles and the strong men bow E're the Nutrition Grinders become few Or what remaine unserviceable Chew Mind this this needfull object Early marke Before the Lookers forth the windows darke This debt pay as wise payment ought by Light E're Natures stars do set in Ages Night Or are Eclips'd by Sickness Chance or Griefe That none of Them Anticipate Reliefe Before the Portals of the Lips do Close And every whisper interrupt Repose Or ever Musicks daughters become mute Nor voice nor Eare Consorting sweetest Lute Before the Almond flourish and wax gray In that Trees spring boding the heads decay E're all ascents grow tedious and with Fear The way still block'd A load each Grassehopper Then This desire before Desire doth fail Which with endeavour too sure shall prevaise Before the Loosing of the Silver Coard While Spinall Marrow doth Thee strength Afford Or e're that Ewer broke resembling Gold Which the Braine 's vitall Moysture doth infold Before the Pitcher's broken at the well Or veines distemper'd such a Liver tell Before the Head or Phancy's turning wheele The Fractures of that Cisterne the Heart feele Before Man thus Goes to the House of Age Leaving his Friends to Mournefull Equipage Let him here commune often with his Urne His Spirit then doth and shall to God returne By whose kind Power both after some dismiss Ne'r more to part shall reunite in bliss Let outward Prudence then herein controule All slack ill-husbandry for our own soule Let 's streight Renew our Lease or rather buy This repair'd house whose Rate low whose Seat high Each Faithfull Pray'r and Charitable Act Passeth for Currant Coyne to this Effect In obitum Effigiem Librum venerandi Josiae Shute praeconis mellitissimi ab Authore nuper Editum SUrgito Lector adest Tibimet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglus Scilicet egregius Shutus orator adest Flexanimus vates Animas Qui traxit in Aures Voce docens Sacrum quod pede pandit iter Malleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui nequit à Recto Spe-ve Metu-ve Trahi Hunc tulit in Partum Dominus Minitante Procellâ Nec fuerant Tanto Sacula digna viro Umbra dat Essigiem resonat tihi Pagina Mentem Assolet ut Reliquis gratus adesto Tibi HEre 's that wise Charmer whose Sweet Ayres to Hear Each Soule delighted so to dwell i' th' Eare Whose Life and Doctrine's Combin'd Harmony Familiarized St Paul's Extasy
But now from growing Evils mounted high Change but the Soule her Seat from Ear to th' Eye This bright Starre still doth Lead wise men to Christ Through this dark Bochim and Aegyptian Myst Nay here what himself doth in Heav'n behold Ev'n Blessed Visions doth his Book unfold In Eximium Pijssimumque Richardum Holdsworth S. T. P. Theologum Flexanimum HIc Celebri Fato Pollenti Claruit ortu Holdsworth Flos vatum Cujus Doctrina stupori Non minus Emicuit Totus fuit ere voluptas Et populo plaudente Favus Cant'brigia Gemmam Perdit Eximiam Londini Ecclesia stellam Fulgentem amisit vigilans Quemcunque Priorum Inspice Praelatum meritò Canit Hippo sagacem Urbs Constantini Commendat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auri Pagina Scriptores Loquitur Romana Solennes Sed nec Pinetum Corili nec sidera solem Aequant Annales Latios Graiósque revolve Prisca Parem ignorans aequalem postera nullum Ex hibitura Dies vates super Eminet omnes Solus Praeteritis melior majorque futuris Vpon the Pious and Learned Doctor Holdsworth THis Church as Isle's a Ring Holdsworth the Gemme Too bright for Earth now decks Heaven's Diadem We mourn our Losse He joyes in his Remove From Envious Men unto the God of Love Whose Learned Pious high and steady Soule No Gainfull Transmutations could controule Nor Hopes nor Feares Prisons nor Liberty Could move from Orthodoxall verity Nor Storms nor Calms could warp him the same Lives And like well season'd Timber never Gives Right owner of his Name which Sweet shall last And Holds ' worth still in Spight of Envy's Blast His Latter Prophesies then Left behind O may we Reall and successefull find Vpon the Early and neere Contemporary Death of Divers learned and Pious Divines viz. Doctor Featly Doctor Somes Master Browning Master Symons Master Haynes Master Chestlin Eminent all for Pen and Pulpit VVHat now most need Leave your poor Mother so To that Complaint of Jacob in his woe Joseph is not and Simeon is gone And must Death too our Benjamin Seise on These Prudent Watchmen equall Dangers saw With that Grave Guide o' th Church of Affrica Who when the Gothes and Vandalls enter'd There Took him to Christian Weapons Teares and Prayer Importuning Th' Almighty to Remove Or Them in Judgement or Himself in Love A Suite which his Great Master not deny'd For Austin soone in Besieg'd Hippo dy'd As much for These fure did their Prayers effect When all mens Church-Indeavours found neglect Early Transplanted from this Scaene of Wees Where spight of Virtue Crimson sinne so Growes Heaven was their Center while the Earth whirld Round While Classick Synods reel'd These stood their Ground These when the Church Like a Bestormed Barque Where Winds and Seas wage Warre and Skies grow Dark Like stoutest Marriners Expos'd Themselves To save the Vessell from the Wracking Shelves And Thereby soonest wash'd off with fierce Waves Were snatch'd away from us with hasty Graves Yet herein happy Fates did them betide That They for Presse or Pulpit harness'd Dy'd And though we mourn their worth when heard or Read Bless'd Spirits that have Them smile to see Them dead Or rather living in their better Parts Above in Soules below in Divine Arts. These were a Bunch of Canaans Grapes as 't were Which to make Wine for Angels God press'd here Who puls away such Pillars when he meanes The Fabrick should to Ruinous Extreams Yet that it might not alwayes so remaine There Ink's a Cement t'aedifie't againe God plucks such Stakes out of the Churches Hedge When He 'l set Sacrilegious Teeth on Edge Yet drunk with that Vine Lest to Hell they reele These both Disease and Med'cine did reveale God calls Home such skil'd Pilots from the Helme When He will Sin-fraught Vessels overwhelme Yet lest a totall wrack should us befall These fram'd and left a Card to Steere with all And who sayles by their Compasse cannot misse Mangre all Stormes and Rocks the Port of Blisse Vpon the prudent Dove and Vindicatresse of Stepmothers Mothers in Law justly half-hang'd by Fame Are now repriev'd by this Indulgent Dame Richer in Love to an Adopted Graft Then others to their Native usuall Craft Here turn'd to Sweetnesse Bits in stead of Blowes And for Neglect Good Breeding she bestowes Some talke of Memphis some of Jasons Fleece Perfumes some think none to their Amber Greece Awedge of Gold some boast a fine new Fashion Raiseth in others a strange Admiration Kindnesse Nam'd Thee more then the Law a Mother Earth ' mongst her Wonders shewes not such another A Consolatory to the Deprived of their Dearest Mate who thus bespeaketh the Relict THough a Right Turtle to thy Living Mate Yet now being Sour'd thou mayst not imitate In her incessant moanes that mournfull Dove Which thou exceedest in a Spotlesse Love If Nature claime her Tribute yet let Grace Christen thy Teares and Re-possesse her Place That Grief not Love but Envy doth expresse Which floweth from a Dear Friends Happinesse Who now is sfe from Griefe and Warres Above the Reach of Earthly Jarres By Christ sequestred happily From Sorrow Sinne and Misery Admitted through his precious Bloud To those Joyes here not understood Speed on thy Pious Race and then We nere to part shall meet againe Mean-time beare Christianly thy Cross And let not my Gaine seem thy Losse Fie-Lavish Eyes Dear drown not thine ' Cause God hath wip'd all Tears from mine That God ô high Advance for thee Himself might now thy Consort be Then all th' Affections born the Dead Be on the Living Off-spring shed In Oculos Catarrho labo rantes PLurima Lascivos intrant dum Crimina Ocellos Guttula nec madidis Exeat ulla Genis Efficit id morbus virtus quod debuit una Lumina defluxu bina madere gravi Culpae digna Lues Qui non peccata dolerent Lumina Diffluerent absque Liquore Sacro O tristes oculi vitreos Sic perdere humores Fletus Aeterni Flendo Notare Locum Foelices Oculi maculas si spoute dolendo Praevenerant Animae Corporis atque Cladi Morbus adhuc Foelix magis hic Medicina vocandus St Magdalenae fit liquor iste pius Tunc ad Supremi ac Animae Sponsalia Regis In soles oculi in vina revertet Aquae The Epigram upon sore Eyes thus rendred VVHile wanton Eyes Sinnes daily entertaine And no repentant Teares flow Thence againe A Disease doth what Vertue should effect Melts them into a dolefull Cataract And a just Scourge those Eyes that mourne not Guilt Their Teares should thus in Vaine and Pain be spilt Unhappy Eyes to lose such pearly Dews Which forc'd the Place of weeping but foreshews But happy those which freely Sinnes lament And so both Soules and Bodyes Ill prevent Yet Happier this Disease this Remedy If Maudlins cleansing Bath it prove to be Then at the Nuptials of the Soule 's Bride-groome Those Eyes shall Sunnes that Water Wine become Melvinus Poeta Scoticus De Altaris Cultu
's the best Company of all Even Visions Beatificall Where the true Musick of the Sphaeres Doth Charme and Ravish Sacred Eares Where Angels and all Saints do sing Incessant Hymns to Glories King Where only is the Hand can dry These Teares of mine and wipe each Eye There thou and I againe shall meet Through Christ In Joyes that ne'r shall fleet Till when Deare Sarah pray will I Like Thee to live like Thee to Dye The Epitaph engraven on her Marble So grey in Vertue and so greene in Youth As this Fair Patterne was a wondrous truth Read but of Hester Ruth Susanna's Graces Adde Mary Dorcas Hannah All those Places History forth to thine Her Soule Imbraces Sprung from a worthy Stock which she Adorn'd Pursuing still a better this world scorn'd And as in life a Phoenix so in Death R eviv'd into Another but chang'd Breath K indling her Faith with Prayer she soon became Even of an Earthly Sparke an Heavenly flame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegiacum in Doctris Checi Theologi pientissimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à se jussam combustionem MAesta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vatis vox illa dolenda est Cui magis Artis in est plusque doloris Ei In te vera nimis Fuit haec sententia Chece Artibus Excellens atque Dolore pari Aequum esset Te non tantum Liquisse Dolores Ast Artes etiam Docte dedisse Tuis Illae etenim mulcens nostro Medicina Fuissent Maerori miseris nunc dolor unus adest Litera scripta manet vetus inter Adagia verbum De Scriptis utinam Chece dicenda tuis Heu sed Doctrinâ seros beaturae nepotes Scriptoris jussa Litera scripta perit Quae tot Laminibus Mundum irradiare volebant Prudenti nimium Comperiêre Rogo An non Foelices magis ist haec Martyres essent Chece tuo si non igne probata Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenas temulens luat undique Charta Dignaque constructis esto Cremanda pyris At tua cujus erant omni sine Felle liquores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cineres cur redigenda Breves Invidiam Calamus nescivit Sanguine tincta Checi haud Lineola est quaevis amica pia Hinc causa in promptu est Haec non fert Turpior aetas Ferrea pacificam nollet amare manum Instar Phaenicis verùm Quem vivere novi O utinam poterim noscere sic que mori Faucibus è mortis veluti Te scimus ademptum Virtus è flammis sic rediviva siet Flemus at id psaltis vir factus quando Cadaver Cuncta Sui Cunctis excogitata Cadunt Apostrophe ad Viduam QUalis pugna fuit Tibimet dulcissima Conjux Pollicita an Pietas vicerit anne Fides Scripta premi pietas Promissio postulat uri Vincit Amor Sponso mox Holocausta datur Jacturam duplicem Scribens Scripta dedêre Solamen Socios si sit habere Cape An Elegy Lamenting the Burning of the Learned and Pious Manuscripts of Dr Cheeke by his own command and will 'T Is a sad truth from the wise man proceeds Who augments knowledge aequall sorrow breeds Both which in Thee deare Cheeke too much fulfill'd Brimfull of Learning whom like Dolour kill'd Then 't had been fit Thou should'st not only left The Griefe but Knowledge too to friends bereft For that had now an healing Balsome been To sorrows wound which still remaineth Greene. What 's written once Abides the Proverb 's old Yet would God of thy Manuscripts 't would hold But thy sweet Lines alas that would have blest Our later Nephews by their Scribe Supprest What to the World might have such Lights became Here perish in an over-modest Flame But had not these been Martyrs higher priz'd If not in fire thus to God Sacrific'd Let stubble Pamphlets dry as rotten sticks Make fitting Fires and burne as Hereticks But thy pure Lines being so devoyd of Gall Why should they be condemn'd to Cinders all Thy Quil no Envy knew no Line of Cheek Blush'd in bloud-Letters but each pious meek Why that 's the Cause they not with Times Ingage A peacefull hand suits not an Iron Age Yet as I knew Thee Phoenix-like Alive So would I might have known thy worth revive That as thy Soule hath scap'd the Iaws of Death Thy Learning too might spight of Flames have Breath Here we feele That when man to Dust doth fall Be what they will his thoughts then perish all An Apostrophe to his Widdow O What a strife Sweet woman was in Thee Which should prevaile Promise or Piety The Last Pleads for the Presse the first for Fire Love paies the Holocaust to th' Deads desire Here 's double Loss for hand and writings sake If Company ease sorrow solace take Vpon the Sonne of Thomas Sparke Esquire by Afra Sister of Sir Edward Monins Baronet Cordiall to all Relations First to God Highly affecting's Tribe and his Abode In all Sincerity Of Parents deare Claiming deservedly the Palme to beare His Friend being more then half himself indeed Ever found Readinesse and Ayd at need Such his Heroick Generosity Proportion'd well a Worthy Family As for the World none did it more Contemn Requiting it not overkinde to him Keeping a stricter Guard on Latter dayes Ere He Left Earth Ensured Heavenly Joyes On the Daughter of Thomas Fineux Esquire A Phaenix was thy Crest suiting thy Name Neerest a kinne both to thy Vertues Flame Never more humble Generosity Adorned Bewty Sweetnesse Piety Sparing yet Bountifull discreetly free Parent of Prudenter Indulgency Above her self tendring Relations neere Regardlesse of her Self to hold them dear Kinde Meek and Patient Joying at her end Even to have born One doth Gods Hests attend The Hearse of Mrs M. S. dying July 10. 1650. Bestrew'd and Dew'd THe Fire of Grief that hidden lies Into consuming Flames doth rise Sorrows are Flouds which without Bounds Are Fatall to inclosed Grounds And Sighs are Winds that without Vent Breed Earth-quakes in their Continent Eyes then turn Sewers to my Heart Both Tongue and Penne some Griefes impart Lest those combined Fatall Three At once Rend Scorch and Deluge me Yet Reader Look for no Curld Muse But such plaine Dresse as Sorrowes use Here is no Theame for Poëtry But Vertues Reall History One that as Christian Wife and Mother Scarce the World had such another The Reall Phoenix From whose Spice Reviv'd a Bird of Paradice God was the Centre of her Aimes Obsequious to all His Claimes While others single Grace affect To all his Lawes She had respect Each Day did ope with Early Hymns And close with Quire of Cherubins No Brayer for Waters of strife But Thirster She for Wells of Life Wherewith like Davids panting Hart She oft refresh'd her better Part Those Clusters of the Holy Land She Gather'd with a Dayly Hand No Angle of that Sacred Book Escaped Her Judicious Looke Whose sweet Contents She did digest Both into Tablets and Her Breast Which like a Vigorous Stomack