true Christian is a Theophilus and hath a Gospel dedicated to him Explan Proem Evang. Luc. as St. Ambrose sweetly Si Deum diligis ad te scriptum est si ad te scriptum suscipe munus c. If thou lovest God to thee the Gospel is written if to thee it be written accept the gift of the Evangelist the pledge of such an Heavenly Friend and treasure up this Jewell in the retirements of thy Bosome out of the reach both of Moath and Thief i.e. of Sin and Error But more proble 't is to be a proper Name from Saint Lukes own words Luke 1.3 Luke 1. v. 3. It seemed good to me also to write unto thee in crder most excellent Theophilus that thou mightst know the certainty of those things Wherein thou hast been instructed Wherein me thinks he doth evidence some one particular person Maldonat in Luc. 1. whom he had catechised formerly by word of mouth And this is seconded too by the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same used elsewhere to Eminent Persons Theophilact in Luc. 3. occasions Expositers justly to conceive it was some Man of quality Lyran and Nicephorus think him the then Bishop of Antioch Others that he was some chiefe Governour in his Common-wealth because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth most Excellent or most Noble as it is translated and applied to Festus by St. Paul Acts 26. and by Tertullus that great Master of words to Foelix Acts 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Claudius Lystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the most Noble Governor c. And then from Theophilus we note That Greatnesse doth not exclude Goodnesse but may much advance it and so to that end 't is not onely Equity and Civility to give due Titles of Respect to personages of Honour Rom. 13.7 Honour to whom honour belongeth Rom. 13.7 But it is withall a Pious policie for good men to devote their Labours to such Mecoenasses as may advance Religion and the Glory of God rather then their own privat Names and Fortunes as here St. Luke doth unto his Theophilus But not to seem digressive this Evangelist like his Industrious Ensign the Ox forementioned hath his time of Vnyoaking also as well as of hard labour This holy Physician after his numerous and double cures is at length himselfe cured of all earthly Maladies dying in Bithynia a Region of the lesser Asia Hieron in Cat. vir Illust now called Anatolia neer Pontus in the 84. year of his age and Anno Christi 74. POEM 37. HOw fit't is we commemorate Thy Facts Who Registerst more then th' Apostles Acts The Church but gratefully doth celebrate Saint Lukes Festivity at highest Rate Because although a Grand-Physician He Deigns to take notice of Divinity Nay and to make his practice of it too And that you 'l say is rare for such to doe He through all second Causes sees the Prime And doth by Natures scale to Heaven climbe While others lodge by th' way the Soul 's his care While some perhaps some Bodies do impaire He layes aside his Apollinean Art Or doth Heavens Recipe's withall impart The Soul-pulse Conscience now he feels and thus Christ is become his Esculapius Tears are the Critick water he doth cast Where he discerns Sins danger overpast Or if he sees the Symptoms still prove bad Applies the healing Balm of Gilead And where the Case seems despr ' ate to doe good Adapts the Balsome of our Saviours Bloud That Panacean Medicine that all-heal So carefull is He of each Patients weal Visits without a Fee and the more thrives Freely he hath receiv'd and freely gives Whose Gospel is a Shop well furnished Where each Grief opened may of cure be sped Full of choyce Cordials or Corrosives Spirituall Antidotes Restoratives And all these free List to the Prophets Cry Come all that languish without Money buy And Lord we come beseeching Thee grant this As Saint Luke Saint Pauls convert make us His. THE COLLECT PRAYER The Epistle 2 Tim 4. v. 5. to 10. The Gospel Luke 10. v. 1. to 7. ALmighty GOD which calledst Luke the Physician Whose praise is in the Gospel to be a Physician of the Soul may it please Thee by the wholsome Medicines of his Doctrine to heal all the diseases of our Souls through thy Son Jesus c. S. SIMON S. THADAEVS The Plate here Vpon Simon and Judes day DISQUISITION 35. THESE were another pair of Brethren as before Peter and Andrew James and John The Reason of Christs choice herein to spread unanimity and prevent schism is expressed in their Feastivals Fratres Naturâ Aquin. glossa ordinar Fide Doctrina Vitâ They were brethren in Blood and brethren in Good brethren in Nature in Faith in Doctrine and Good life Bonum jucundum Oh how happy and pleasant a thing it were if Ministers were in the three later but such brethren that would sent like Aarons Oyntments would be both good and pleasant Psalm 133. and few things that are both Though Simons here first named I shal crave leave to begin with Jude as most remarkable in Scripture I and for Scripture too having enriched that Crown with a precious Jewel viz. An Epistle of Catholick and universal excellence and therefore well named Lebbaeus Math. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cordatum fecit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. cor 10.3 from a root signifying the heart and to make hearty He having done it hartily as unto the Lord not more discouraging the Enemies of Christ then animating and cheering his true servants and for the same reason not amiss surnamed Thaddeus In the place forecited from that Syrio-Chaldaick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Dug his Epistle being Mamilla Ecclesiae as it were a dug a Nipple of the Church yet I think the better Etymology is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks him Laudantem confitentem a confessor and a Saint praising God and so uniting with his name of Jude streaming in one channel both and from the same Fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi celebrationis Pâ—liis the most we read of him in Scripture is from his own Pen yet that being guided by the Holy Spirit we cannot suspect the modesty thereof where above all Titles he stiles himself Judas the Servant of Jesus Christ The honorablest relation That the perfectest freedom therefore all the Apostles use it Rom. 1.1 2 Pet. 1.1 1 Cor. 7.22 c. I and the best Christians joy most in this Title as the good Theodosius Euseb Ecc. His in being Membrum Ecclesiae quam caput Imperii Deemed his being a member of Christ's Church an higher honor then that he was Head of the Empire So St. Jude in his Exordium a servant of Jesus Christ yet adding withal the brother of James mentioning his Kindred and Allies partly
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
Now the Fields stand so thick with Corn that we hope in good time to say on with David they shall laugh and sing Mean time then since our harvest is but in the herb how ought we to solicit Heaven with our Prayers and now to exercise this part of Primitive Devotion our Rogation week the want of which seasonable prayers why may we not think occasioneth unseasonable weather oft turning the Heavens to brasse and the earth like our hearts to Iron Letting loose the Meldew the Caterpiller Joel 2.25 and the Palmer-worm with the rest of the Army of that Lord of Hosls neglected out of a pretended fear of superstition men neglect necessary Devotion Mr. Josias Shute as a great Gamaliel of our Church was wont zealously to inculcate Some are more afraid of a drop of Superstition then of a whole masse of Prophanation Now is the season that hazards are multiplied upon us both from abroad now every where being the time of preparation for Warre nor needs this Age any instances And at home the blooming Fruits of the Earth being now in their greatest hazard All summon us to these seasonable Devotions whereof besides example the Church hath fitted us with admirable pious Compositions which the * From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pray Greek Church termed Litanies the Latine called * A Rogando from asking Rogations which were of old the very strength stay and comfort of Gods Church in all times of afflictions and trouble through the world And from Their Dayes travelling down to Ours had by the way contracted some soyle and blemishes as the Addition and Invocation of Saints Names by some particular men annexed Derebus Eccleclesiae c. de Leitaniis which being washed off as a Novelty by Walafrid Strabo's own Confession our Church retains the Leitanies of most acceptable Perfection both for matter and form for all Times Persons Places Accidents and Occasions above all platforms and Churches in the world Harmless compleat and usefull and howsoever some most in love with their own wayes object That these prayers or many of them were but temporary confined to some times and places of calamity no way suiting other Circumstances Alas fond men they are so sensuall that they seem to have forgot that Article of their Creed The Communion of Saints and will pray for none other but themselves whereas the mystical communion of all faithfull men is such as maketh every one to be interessed both in the good and evill Rom. 12.25 in the Blessings and Calamities that befalleth any of them wheresoever Beside Quod cuiquam cuivis what befalls one place or person may befall another what dangers or when imminent God onely knows to whom onely these prayers are to be put up Hooker Ec. P. l. 5. Nihil humanum à te alienum puta While thou art a man think no humane misery but may befall thee We find by daily experience that those Calamities are oft neerest at hand and readiest to break in upon us which we by circumstances may imagine farthest off or if not so yet such miseries as being present all men are apt to bewaile with their Tears wise and Religious men should endeavour to prevent with their prayers And here I have too much cause to close with that Prophetical Complaint of that * As Erasmus called Melancth in Epist Mitissima anima that meek and pious soul that Oxford of Learning Reverend Hooker I am not able to expresse how much it doth grieve me That things of principall excellency should be thus bitten at by men whom God hath indued with Graces both of Wit and Learning for better purposes POEM 21. SHall not Rogation Week a Blessing crave Of him that promis'd Ask and you shall have Yes if we trace the old Religious Hests We must now multiply devout Requests Season Health Wealth and Safety crave a share In our Devotions now each needs a Pray'r At this time of the year our proud Hopes swell Big as the Teeming Earth then 't would do well At once to praise the Author and to pray No fatall Blast prevent their Mature Day And that the Fruits o' th' Spirit may keep pace With those ' o th' Earth till w'have a Crop of Grace Now too the busie World doth each way move On her designes of Enmity or Love Prayer's then a needfull Moat that none invade But that all visit us for Love or Trade But specially that no Spirituall Foes Surprise us or prevailingly oppose Besides the scorching Sun doth now incline To the distempers of the Torrid Line And we shall need a Letany since Prai'r Can from infection keep both Men and Air. But now especially men prone to Sin De votions the best Curb to keep us in Thus common Welfare claims Rogation week And that our God we now more strongly seek As the Church Primitive in chief for These Solemn Processions us'd and Suffrages While Superstition now the former Acts And Prophanation t'other disrespects Only some Reliques left Perambulation But the Religious part on t 's out of fashion Happy that Church herein as once were we Injoyes an harmlesse helpfull Lyturgie THE COLLECT PRAYERS The Epistle James 1. v. 22. to the end The Gospel John 16. v. 23. to the end LOrd from whom all good things do come grant us thy humble Servants that by thy holy inspiration we may think those things that be good and by thy mercifull guiding may perform the same through our Lord Jesus Christ Amen ASsist us mercifully O Lord in these our supplications and Prayers and dispose the way of thy servants towards the attainment of everlasting Salvation that among all the changes and chances of this mortall life they may ever be defended by thy most gracious and ready help through Jesus Christ our Lord. Amen Amen S. ANDREAS Vpon Saint Andrews Day DISQUISITION 19. AFter due observing the Constellation Festivals we come now to scan the Celebration of particular Saints among whom Saint Andrew as an humble Lucifer first appeareth in the Horizon of the Church Solemnities His Day beginning the Order of the Service for all the other Saints Dayes in the year because his Fast ever falls out to be either next before or next after Advent Sunday The point initiatory of the year Ecclesiasticall and the Reason of that Reason is because Saint Andrew of all the Apostles first applied himself to Christ John 1.5 c. out of St. John Baptists Schoole soon after Christs Baptisme as is easily collected John 1.40 c. where the two Disciples Calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say unto Christ Master where dwellest thou They were presently affected with a desire to follow him upon Saint Johns Declaration Ecce Agnus Dei Behold the Lamb of God streit they desire to wait on him to converse with him professing by their compellation that they had chosen him their Master and desired to
'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
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
sins And whosoever would scan the supernaturall causes of these so unnaturall showres must think well on the weight of sin and wrath of God! and then shall find much comfort in them shal find the first a Bath of Tears for every Naaman to wash in and be clean The second one of Sweat to purge the slothfull servant And the third of Bloud wherein a murderous David that can be but as penitent may white his purple Soul These are the Fountains open to Judah and Jerusalem for sin and for uncleannesse the fountains of Christs Garden And if you ask me why he chose no sadder place no Cave or Desart but thus began his Passion in a Garden I answer with Ludolphus De vita Christi in locum Vt medela responderet morbo that mans Recovery might eccho to his Fall as 't is easie to carry on the Metaphor but I would fain avoid prolixity Next our Ecce homo is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.47 Behold a multitude of men or rather Armed murderers come forth against him as if one of their own fraternity and as the manner is no sooner are his Enemies in sight but his Friends are out of it One tarrieth to betray him another to deny him but of the people there was none to help And he that ere-while so over-prized a little Oyntment more under-values now the Lords Anoynted For * The Roman peny about our 7. d. or if those pieces were of Silver Shekels the single shekel was 15. d. that of the Sanctuary double at most then not aboe 3. l. 15. s. Sterl thirty pence sells the rich ransom of the World and with a Joabs kisse seals up his hellish bargain But let his Brother Judasses remember what such ill gain doth purchase in the end viz. nothing but Acheldamah's and Fields of Blood 'T was but a trick of more wit then judgment in him that Apologiz'd for Judas as not acting out of malice but onely out of Hope to cheat the Jews both of their money and their expectation for that Christ he thought could easily passe through the midst of them as he often had done and conveigh himself from danger and so onely in derision bid them hold him fast c. But Davids prophesie of Him and Christs calling him Devill doth befool this Phansie as well as his own after-game betraying his own neck into the Halter of Despair and 't was the Wit of Justice that he should lose his Bowels who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and had lost his Compassion But Ipse viderit see he to that the insulting Jews are gone with their self-yeelding Captive who yet had he pleas'd could with more ease then Sampson have burst their bands and cast away c. but only to shew Thee penitent soul that he who led Captivity captive was content himself to be inslav'd and bound to expiate thy loosnesse and abused Liberty See next his travelling Affliction halling him to the Mint of all his miseries the High Prieshs * The Sanedrim which consisted of all sorts Councell where more Mischiefs are showred on him then he hath parts to bear them The pitifull sport and Tennis-Ball of those unrighteous Judges among whom Ducitur reducitur à Judicio in Judicium de opprobio in opprobrium à supplicio ad supplicium Hurried up and down from one Tribunall to another from Annas to Caiaphas from Caiaphas to Pilat from Pilat to Herod from Herod back again to Pilat foot-balled between Jews and Gentiles all having a hand in His death that died for all mean while his Torment like the stream or snow-ball Crescit eundo still gathers by the motion all tenturing their inventions for his shames and tortures Such indeed as Siculi non invenere Tyranni Perillus his Bull being but a Calfe as 't were unto their worse then Trojan Woodden Horse How unweariedly busie is their malice as though their Mouths had not sin'd enough before in Blasphemy they spit upon him Him whose healing Spittle their own ill eyes had need of and then to make Him somewhat like Themselves they blind-fold Him thinking to bufiet forth some new Prophesie out of him but when they ask him Who smote thee We may well answer in the words of St. Ambrose In his Comment on St. Luke Doles Domine non tuased mea vulnera Thou smartest O Lord not with thine own but with my wounds Me me adsum qui feci I am the the Jonah Et propter me haec tempestas and for my sake Dear Lord is this great tempest come upon thee Ecce homo Behold him next at the Jews strange election when Custome more then Mercy freed one at the Passover see their unworthy choyce Not Him but Barabas preferring Dross to Gold the Wolfe before the Lamb Nolumus regnare nolumus vivere We will not have this man reign over us No not to live among us Quid hoc est aliud And what else was this prayer saith Ludolphus In locum then as they should have said Let him be killed that oft among us Rais'd the dead and let him Live that hath and yet wil kill the living Not Him but Barrabas If Pilat preach to them his experienced Innocency they rage at him Let him wash his hands can he not but such had need rub hard Let the bloud light on Them and on their Children the Guilt they mean In locum but not the Benefit and so indeed it did as our venerable Beda observeth Haeret usque hodiè Judaeis sua Petitio How closely to this day doth their wish stick to Them in a Double Curse Spiritual and Corporall Some Authors reporting that their Bodies monthly suffer an unnaturall flux of bloud but infallibly fulfil'd upon them at that generall Devastation of their populous Jerusalem where thirty of them were sold for a Peny who sold our Saviour for thirty pence Others telling us what those that bought them did with them affirming that the Romans had no such manurance for their Fields and Gardens as was the bloud of Jews his bloud was so upon Them even corporally also God grant at length its Spiritual benefit may be on them their own Josephus tells us that 1100000. of them there Joseph lib. 7. de bello Jud. c. 12. became as Dongue of the earth The thought of this me thinks should bind all Hands and stay the swiftest Feet from bloudshed This you see out crying all sins and for which God commonly makes Inquisition here even in this life what ever else he bears with till the next each then with David cry as lowd against it Psa 51.13 A sanguinolentiâ Domine Deliver me from bloud-guiltinesse O God whether of past or Future Tense Thou God of my health 'T is for desperate Jews to be so bloudy For Christians to be mercifull as their Heavenly Father who will have mercy and not sacrifice no bloudy sacrifice but this of Christ Take but a view