this Festivall saith He viz. to the Honor of the blessed Trinity to the Memoriall of all Angels Saints Apostles Martyrs Confessors and all Elect Children of God whatsoever For indeed this Feast me thinks Ezek. 1.1 is like Ezekiels creatures full of eyes behind and before at top and underneath looking upward in a fense on the Saints Triumphant and downward too on the Saints Militant looking as 't were round about the world uniting in a devout contemplation the Head of the Church God himselfe and those two noble constitutive Parts thereof the Triumphant and the Militant piously grounding upon that Article of our Creed The Communion of Saints and seconded out of the Epistle for this day Revel 7.3 Revel 7. where the sealing of the Saints speaks them the Saints Militant also being such without question as receive the Seal here i. e. Grace in their Heart as well as a signe of of their Profession in their Forehead and therefore as these words so this Festivall in their Intendment that applied them to it is also of the Saints that are upon the earth and that this Day of All Saints is not to bee coarctated to either but intimates Relation to all Saints whether alive or dead and there is a Latitude of christian Piery that without either Affectation or Superstition may well reach them all As first Those above our Communion with the Saints in Glory consisting chiefly in these things viz. on our Part a glad Apprehension of their happinesse an Honourable Mention and Memoriall of them the praising God for such good Instruments and our Indeavours for due Imitation On their part the Reflection being Joy at our conversion with prayer in generall for our vindication and for felicitous consociation And first we joy in their foelicity as men do for their friends in high preferment to think how they like Abraham are gone up the Hill to the top of happinesse while we like his Servant and the Asse remaine in the valley Gen. 22.2.5 Exod. 14. in this valley of Tears servilely burdened with sin and sorrow Yet 't is some mitigation of our misery thus to apprehend not onely some few of our dear Correlations but so great a Part of Christs mysticall Body to be in foelicity like Israel passed through the Red-sea safely arrived on the Banks of Canaan while we are here either toiling in an Egypt or passing through the Waters of corruption and affliction that they are Comprehensores i. e. Possessours of the Land of the Living wearers of those Robes and Palmes and Crowns Revel 4. This chears us somewhat Rev. 4.10 that are but Viatores Poor waifaring Pilgrims here yet rejoycing in hope shortly to bee Partakers with them in those things which yet eye hath not seen nor ear heard nor entred into the heart of man into all which the Saints above are entered And therefore secondly We ought to make alwayes honourable mention of them the second branch of our communion with them for if the wicked dilights so to speak well of the covetous Psal 10.3 whom God abhorreth How should the Righteous delight to speak well of the Glorious whom God so highly loveth as never to reflect on them without worthy and honourable expressions The righteous Saints the pious Saints the blessed Saints the glorious Saints their victorious Name being as Solomon saith like the Confection of the Apothecary Eccles 7.1 Cant. 1.3 Eccles 7. Vnguentum effusum as an ointment powred out Cant. 1. which the Box of their mortality being broken should spread the more of their perfumes among us so far as concerns us making good that of Davids Prophecy Psal 112.6 Psal 112.6 The righteous shall be had in everlasting Remembrance and that Quoad aeternum nostrum on our part too as well as on Gods during all our Lasting as well as his Everlasting And thirdly As we ought thus to commemorate them with all Candidid Attributes and Titles so must wee praise the World 's great Benefactor Psal 150.1 for sending it such pious Patterns and so eminent Examples Psal 150. Praise ye the Lord in his Saints so St. Hierom reads it and praise him for them they being Speculum Pietatis as it were our Glasse of Christianity whereby to dresse all parts of our Conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Jude speaks of the quite contrary They are set forth as an example Jude v. 7. for us to write after their fair Copy chalking out our to Actions all the wayes of Innocence and holy candour and to our Sufferings the pious Resolutions of victorious Patience and this is our Communion with them These things are the Ground of all the Churches Celerations and of this Books Reflection Ne volumine Temporum ingrata obrepat Oblivio Hierom. in Catal viror illust Deo Beneficiorum ejus Solennitatibus Festis Diebus statutis Dicamus Sacramúsque Memoriam Lest through the Tract of Time ingratefull Oblivion blot out the Favours of Almighty God we Dedicate and Consecrate the Memoriall of his Gifts and Servants to Him in Solemn Festivals and set Times of Devotion Nor is that Nobler part of Christ's Church the Triumphant so totally insensible of the Militant but that They make good this Communion even joying at our poenitence conversion Luk. 15.7 Lu. 15. There is joy in heaven over a sinner that c. and sure that is as properly imputed to them as any as most concerning their own species and if the Script say They joy in such a case Contrariorum cadem est Ratio let the Logick Rule of Contraries tell you whether the Sympathy be not general thogh above the reach of passion yet are they not without compassion toward their militant Fraternity I and in the general praying for their vindication apparant in that same Prayer of the Souls under the Altar Re. 6 Quousque Domine c. Rev. 6.10 How long Lord how long holy and true dost thou not avenge the bloud of thy servants c I say this universall Sympathy for Particularities Hence are inconsequent is a main part of the Communion of Saints Saints Triumphant with Saints Militant and no more Interruption to their present Happinesse then the Reflection on their own former sufferings both praying for a full consociation in Eternal Blessedness Luke 14.16 Christ that King of Glory and his Guests above both desiring that His House may be full that House where such a Supper is prepared and so many Mansions Revel 22.20 Rev. 22. He which testifieth these things saith surely I come quickly the Saints of both sorts saying Amen to it Even so Come Lord Jesus that all Partners being admitted all the Members under that One Head collected all their joy may be full and the Body mysticall compleated for this 't is that the Orthodox Church doth cry to God so earnestly In the prayer at Buriall That it may please thee of thy gracious goodnesse
Pair of cleansing streames flow'd from the Side Of our deare Lord when on the Crosse he dy'd Even Christs two witnesses who though not slaine Yet slay our sinnes and fresh his Death againe Our Brace of Spies that from blest Canaan brings Newes of its cheering wines and fruitfull Springs A Mother hath but two Breasts Ours These are For spirituall Nutrition thriving fare The two Church dores open to who desire First leading into th' Body then the Quire The one a Spirituall Matriculation T'other such nourishment and Education Then not to Tantalize you on and Tast The Delicates of their Divine repast Vpon Holy Baptism Gen. 15.17.11 1 Cor. 1.16 1. The INDULGENCE CHRIST no hard Master our Indulgent Lord Now for harsh Sacraments doth milde afford No way ward Zippora need now upbraid Her Moses bloudinesse or be afraid Her Child's life cut together with his Skinne That Bloud 's turnd Water now but wash thy sinne His Yoake in deed is easie Burthen light Wear 't all Life's day and rest well at Death night 2. The LAVER To wash is ease but Thereby to doe good Faith must our Water mingle with Christs Bloud And then it takes out Staines of deepest dye And gives more then our own first Purity A Simon Magus else may be Baptiz'd And passe for a Disciple so disguis'd 'T is not the Water only but the Dove Moving upon 't doth the Soules Laver prove 3. The LISTING This is the Military Sacrament Giving to each Presse-money from Christs Tent Engaging us to warre ' gainst Sinne and Hell Such and so many Foes need guard us well Mind we our part 'o th Compact as Christ his Who the victorious Crowns with Grace and Blisse But who his Standard cowardly doth flye You know by Martiall Law deserves to dye But there 's a Chancery in our Leaders breast That who returns shall be a pardon'd Guest 4. The ARK This is Christs Ark as 't were while Flouds of Sinne Deluge the World to shroud his Servants in Even in his Churches armes then no time slip To have poore Soules imbarqued in this Ship Dispute not Infants Faith thou graft's thy Plant Though in its Youth and Winter it fruit want Commerce of Spirits goes not by age or acts Externall but where Gods free Grace affects And Christ most favour did to such dispence Schooling the Gravest to their Innocence Forbid not then these Sacramentall Rites To such as Jews admitted Christ invites His Ordinance and promise who neglect Are out of 's Arke and may the Floud expect And as for timely entrance Care be ta'ne So must there too that all i' th' Ship remain As Saint Paul caution'd for offences foule Cast Jonah's Lot on a bestormed Soul But after such a wrack no better plank Then deep Remorse to land on Safeties bank Vpon the Holy Eucharist 1 Cor. 11. John 6. 1. A FEAST TO thy Grand Houshold Th' art a bounteous Lord For all the World spreading an ample Board But specially for Man at whose feet all The severall Species in subjection fall Yet thine own Israel doe higher fare And Fellow-Commoners with Angels are The Rocks are broacht to quench their Thirst at wish They doubly Feast with first and second Dish And yet all these but figure in a mist The Viands thou preparest thine in Christ The former of thine Alm's-basket are fed But unto These Thou giv'st thy self for bread Bread thresh'd and ground to dust by Sinne and Jews As Staffe of life ' then let us this Bread use Walk with it all our wayes and 't will sustaine Our hearts from slips in Sinne from falls in paines The better Jacobs Staffe that guides to Heaven From whence this Feast the Feeder doth enliven As Grace before made Thee a welcome Guest So let Zeale waite and due praise close the Feast 2. The RANSOM Our life 's a warfare and our hellish Foes Too numerous and strong daily enclose Us in their fatall Nets insulting still Or'e us as Bond-slaves captiv'd to their will But Judah's Lyon by victorious power Free's his Sheep from those Wolves that would devoure Christ to our Rescue did descend This day And unto Heaven with him bore the Prey Nor are wee only Prisoners of Warre But of Debt also and ingag'd so farre That all we have or are can never free Our Soules be-dungeon'd to Eternity Yet cheere up drooping Wights he that essaid To Rescue you and did hath also paid The Price beleeve it farre beyond best Gold Your Debts and Forfeitures and this day told A Summe so great could not be understood Paid willingly too though as drops of Bloud Henceforth by double Ransome then His be Whose service is most perfect Liberty 3. An ANTIDOTE How sick doth Poyson swallow'd make the Heart Diffusing Venom into every part Within without all ulcered and thus The Serpents Teeth and Apple had serv'd us But here 's a soveraign Antidote made up Of rare Ingredients mixed in this Cup Of Bloud and Grace which who drinks heartily Shall be so Cur'a as live immortally 4. The CEMENT How should These mixt Tenacious Cement make To bind all in a Building should partake One Common Uniformity and grace Each other with proportion in its place This tyes Christs Members in a mutuall knot Never to be rescinded or forgot Unto their saving Head uniting all In Love and Duty both perpetuall Till He and They as in grace here below Above in Glory all one Body grow Vpon Holy Orders Or the Ministeriall Function 1 Cor. 9.11 1 Tim. 3.1 2 Cor. 2.16 1 Tim. 4.16 2 Cor. 4 7. Ch. 5.20 1 Tim. 5.17 VVHich the Worlds two main Burthens if you aske Truth saith the Kingly and the Priestly taske Both Heaven-born Functions but the last all fire They 'd need all Caution be who That aspire Indeed for Soule-cure who sufficient is It startles even a chief Apostle this What Atlas shoulders nay what Angels fit Thus to beare Heaven up and yet since it Is Both Gods acceptation and Decree This Treasure should in Earthen Vessels be We gratefully attend the Divine call And then in all obedience 'fore it fall But without That and signaliz'd by those Who rightly have the Keyes on 't to dispose We stirre nor Foot nor Hand least Uzzah-like Some suddaine Vengeance our presumption strike Must all your Arts and Plants mature with time And This which needs most leape into it's Prime Beware bold Flies that buzze about This flame Lest your proud wings being scorched in the same Your fond Icarian zeale at last fall down Into that Lake which Pride shall ever drown But you that by both Callings enter faire Snuffe your own Lights and take a watchfull care The Wearer doe not holy Vestments staine Or to your Master a dishonour gaine If undeserved Scandall doe you spoile Those Shafts to their own Shooters breasts recoyle Knowledge the Head the Heart crowns Holinesse Light and Perfection make up Aarons Dresse Spirituall and Corp'rall Charities With fervent Prayer's
boared head his smeared face and furrowed body and see whether he be not likelier for a Grave then a Throne Ecce homo Behold the man Yet all this is not enough for Jews or Jewish spirits And therefore Venerable Bede and others are for the later Beda in locum and that these words were a Belch of Envy whether from fear of Caesar or to please the Jews not much materiall and they prove it by the close Nam quem absolvit Judicio crucifigit ministerio For whom he cleareth in word he doth condemne in action I find no fauls in Him take ye Him and crucifie him Ecce homo Behold the man so that all the washing of his hands though he rubbed neyer so hard would hardly ever fetch out the steins of this Bloud from his Heart Behold the man But here not to build a Mindus sorrow loving no descant and being but an ill Methodist I shall briefly resolve this subject into these 3 circumstances reserving the Ecce toattend the Application if not rather carrying it along with us all the way viz. The Quis the Quid the Quare and consider the Person the Act and the Reason of it Who it was What it was and why it was Christ suffered All wrapped up in this Ecce homo Behold the man First for the Quis. Who as to his being the Son of God is answered with another Quis another Question Isai 53. Quis enarrabit Isa 53 8. Who shall declare his generation Not the Tongues or Quils of Men or Angels as he is Aquila in Nubibus St. Johns Eagle in the clouds Yet may we look upon him as Vermis in pulvere Davids worm in the dust and outcast of the people Though we cannot reach his Deity yet as this Text inviteth we may behold the man And so indeed was he too plainly seen by the eye of an oppressive world Vir dolorum no sooner man then center of calamities one acquainted with Griefs His only Intimates and Familiars his inseparable companions Thus as in relation to his sufferings our businesse here this word most particularly answereth the Quis with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the man Man and Son of Man our Saviours usual compellation John 8. and frequently elsewhere the Son of Man and that for weighty Reasons John 8.28 As first to strengthen his Disciples Faith Whom say you that I the Son of Man am Secondly to demonstrate his Humanity as his Miracles did his Divinity And here most properly Man as being Passive only in his Human Nature Thirdly called Man to shew Christ was not ashamed of our Infirmities but as the Prophet speaks hath born them and our sorrows meaning all those infirmities that are painfull without sin but none of those that are sinfull without pain as Lombard well distinguisheth Lombard 4. Distinct And yet withall he is Man with an Article that imports an Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. among men as Demosthenes among Greek Orators or as Tully among the Latins or Homer among the Graecian Poets or Virgil amongst other The Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Figure of Excellency Behold the Man a Dicier Hic est Christ here Emphatically stiled Man and by a transcendent singularity above all others Not like ordinary men propagated in sin originall and by a double Parentage This spotlesse Lamb having in Heaven no Mother and on Earth no Father No nor like Adam in his best state with a Posse labi with any possibility of falling into actuall But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.17 the Man in all things like us but that which is nothing sin excepted Heb. 2. 'T is remarkable that none is called Sonne of man in Scripture except Daniel once But the Prophet Ezekiel and He so Dan. 8.17 neer an hundred times as being more conversant with Angels and Diviner Revelations How much more Christ in that regard here stiled emphatically Behold the man Nor yet is this all his Excellency He was Innocens Benefaciens Rex Dei Filius c. all easie to dilate on I can but name them He was innocent and declared so by his Judge Insons ante Reum the Dove of Innocence the Lamb without blemish the true Nathaniel He was the Vniversall Benefactor of the world to all parts doing good according to their severall Receptivities He was a King acknowledged not only by the Scriptures but also by his enemies at his Crucisixion by his Title on the Crosse c. He was the Son of God testified by miracles on earth and thrice at least by a voyce from heaven and the Devill himself was tormented to this Truth Matth 8.29 Behold the man that was the summe of the whole world both God and Man And all this Excellency of Person doth in finitly highten the indignity of his Sufferings which are the next Considerable the Quid What this person underwent But soft let me not promise more then I can perform alas more then can be performed This being Infandum scelus infandique dolores on the Jews part a wickednesse unutterable on Christs part sorrows inexpressible and therefore fitter here to be Effigiesed like sacrified Ipbigenia with Agamemnon's veil of silence How hard the holy Penmen labour here for Metaphors Psal 129.3 Isai 53.7 Rom. 4.25 Luke 22.47 Phil. 2.8 He was ploughed upon saith David Dumb before the shearers and Butchers saith Isaiah given up saith St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given up of God betrayed of man Traditus mundo John 3.16 Delivered to the world that Scoen of miseries and vale of tears Traditus dolori Delivered up to sorrows Traditus Populo Luke 22. Delivered up to the people and no wild beast or Sea so raging Traditus morti traditus Cruci Delivered to Death even to the death of the Crosse as the Complement of all Tortures And this is the generall Prospect of Christs innumerable sufferings which come on so thick and fast upon us that they will not permit us here to glance upon his Prior passio as the Fathers call Christs life from his first Birth to the institution ot his last Supper his former passion Cujus tota vita continuata passio whose whole life indeed was but one Crimson Thred spun to make us a Garment But his later Passion now calleth us into the Gardâ—n Joh 18. John 13.1 Where think not of a place of Recreation but of Passion Dream not of Beds of Roses and delicious Flowers but think of bitter Herbs of Rue and Wormwood There Ecce homo Behold the man there weeping sweating bleeding for us Till he becometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even a Circle of Calamity made an Island in his own inundation of Tears of Sweat of Bloud a treble Island as Bernard passionatly Non tantum oculis Serm. 3. de Ram. Palmar sed membris singulis Christ wept saith he not only with his eyes but with all the members of his blessed body to wash away our
is not here but is risen Hence then our Faith and Hope are quickened sufficiently both confirmed and fortified Now what though Afflictions and Diseases torture and even crucifie our Body What though our burdenous Tombstone stop up the mouth of our Grave and forbid Re-entry into the world what though the inviolable course of Nature seal up our Sepulcher for Time ner'e to open what though Corruption set worms and other noysom creatures as 't were to watch our carcasses yet shall they maugre all these the very same I say shall one day likewise find themselves redintegrated by this powerfull Resurrection we shall not be stoln away either by Mortality or Time then feare no more to trust thy Body then the Sower doth his Grain unto the Earth The Grave must come to Restitution and give account of each Dust and Atome committed to her trust and not so much as an hair of our head shall perish Luke 21. Luke 21.18 While the head is above water no fear of drowning Mirum esset si caput per unum corpus per aliud intraret 'T were strange indeed that the Head should enter Heaven at one door and the Body at another Socinus therefore was but sottish to deny the consequent of ours from Christs Resurrection Decet quemadmodum praecessit caput Bernard Serm. in Resurrect sequantur membra It is but naturall proportion that as the Head is gone before we all the other members should follow after Thus being acquainted with the Person observe next his Motion His progressive or Egressive motion Wherein are also those two poynts of locall motion Terminus à quo He is not here and Terminus ad quem He is risen The first is whence he rose and that was à statu mortuorum not from any Poeticall Limbus but from the state of the Dead à Sepulchro From the Grave From triumphing over Hell it selfe as Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it all Psal 116.10 He is not here Where our Meditations have overtaken the Disciples and are entring the Sepulcher where we find nothing but the Linnen left and Watchmen stupified But that Agnus occisus jam Leo vincens That Lamb which was slain Terminus à Quo. is now the Triumphing Lion of the Tribe of Judah too holy an One to see corruption He is not here in Earth or earthly Elements that is every where according to his Deity and Spirituall Influences Accedas Saducaee Sepulchrum inspice Come hither then Atheisticall Saduce and let thine Eye tutor thine Infidell Heart to a belief of the Resurrection Mark but the method of the Linnen Bern. in Fest Lineamina posita bene disposita That not onely remaining but keeping the severall postures of the parts that wore it And would a Thiefe have left it thinkest thou or left it so distinguished Or if the World had had a Thiefe so Honest Quam opportunitatem habuisset What time could he have had of stripping off those cleaving Sear-Clothes and bearing forth the Body so many Souldiers so many Watchmen present No no 't was that same Power onely which loosned formerly Saint Peters Fetters made this Winding sheet fall off the Deity it selfe so kept this Citie that the Watchmen watched but in vain In vain indeed for the sight of an Angell countenanced like lightning so terrified and amazed them that as though they had been struck with Lightning they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28.4 Even as dead men Fitter to be buried in the Sepulcher then to watch it So that the envious Sanedrim endeavour to revive them with money that usuall Aqua vitae of ill fainting Causes hiring the Souldiers to say That His Disciples came by night and stole him away The Jewes strong delusion to this day O stulta insania dormientes testes adhibent Rhemigius in locum Alas fond dream of sleeping Watchmen saith Rhemigius if they slept how could they perceive the Theft If not perceiv'd how could they witnesse it Not taken away and therefore risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For He is not here And this is the strangest Epitaph that er'e was read on Sepulcher Non est hic Turn over all the leaves of Story and Antiquity become Companions of the Sunne like Drake and Cavendish travell the whole Circle of the Earth view all the Monuments Pyramids and Tombs of Mortals and you shall still meet with there a Trophae of Deaths Conquest a Stone ingraven with an Hic jacet Here lieth such Christs Epitaph or such an one Here he lieth be he a Nebuchadnezzar a Nimrod or Baltshassar Here the bright Hellen and great Alexander Here the wise Cato and learned Aristotle or what ever other Grandees of the world Here lie their Bodies bound in Fetters of Corruption chambred up in Dust prisoners to the Grave and Captives unto Death Hic jacet But in an holy Pilgrimage come we to our Saviours Sepulcher and to our equall joy and wonder we meet with Ensignes of Death's overthrow the stone removed from off his Grave and there an Angel penning this his Epitaph No his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Song of victory Non est hic He is not Here. Hee who is Life it selfe could not be detained of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle 'T was impossible he should be holden of it But like his Type Samson Ruptis Laethi vinculis He breaketh the bonds of Death and casteth his Cords from him Nor from himselfe alone but from his Servants also 1 Corinth 15. 1 Cor 15.15 Where you may see one of them out-braving Death and Hell Where is thy sting where thy victory To which S. Bernard sweetly alluding Vbi opprobria Judaee Vbi fabulae Vbi vasa Captivitatis Where now thou stony Jew are all thy cruelties Alas Where are now the sports the Reed and Purple of your injured King and all those other Instruments of his Captivity Vbi mors victoria tua Bern. in Fest Nay Death it selfe Where 's now thy conquest Then alluding to the Answer as well as to the Question Confusus Calumniator raptor spoliatus The Mocker is mocked He that sitteth in Heaven hath laughed them to scorn and Death is swallowed up in Victory by CHRISTS glorious Resurrection Non est hic He is not here Mark Christian Reader Christus non quaerendus in Terrenis CHRIST is not to be sought for in these earthly Transitories I am sure not to be found there Not in the Avaritious man his Coffer Achan found a Non est hic in the Golden Wedge He is not here Not on the Ambitious Pinacle Haman found a Non est hic Hest 4. In the Chair of the scorner He is not here Not in the voluptuous mans bed Cant. 6. The Spouse her selfe found a Non est hic In Ease Idlenesse or worse He is not here And therefore