as they call it and a cursed neutrality or lukewarmness and such motes as these are knock'd down in every Sermon with much zeal and devotion but the beams of sacriledge and rebellion and murther have layn untouch'd for many years these have been prosperous and thriving sins and almost adopted into the number of vertues Thus do the prophets prophesie falsely and the people love to have it so But consider it I beseech you seriously that religion ties you up to an equal observation of all Gods Commandments And if you finde a convenience in the sixth seventh and eighth Commandment for the preservation of your persons and your proprieties all the reason in the world obliges you to obedience to the fifth to honour the King under whom you have that protection Consider withall that holiness and righteousness never are disjoyned And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Godliness in the text cannot consist without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacred adoration and reverence before him in a religious observation of his holy days and awfull respect to his holy places and a reverential esteem of holy things Whatsoever is once made an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oblation to the Lord such as Church-lands Church-stock Church-utensils leaves the person that shall so sacrilegiously prophane it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed an accursed person And they that thus make much of Godliness that is much gain by it make but little of themselves For though they rob God they cannot rob the Devil he will claim his due he is that merciless servant that will one day take them by the throat and claim the utmost farthing Neither will one single act of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Godliness serve the turn there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of it a power of doing it and of continuing so doing too The lamps of the foolish Virgins made as great a blaze and burnt as clear as the wise ones did But they would soon go out they wanted oyl in their vessels Oh Sirs labour to get oyl the oyl of Gods Holy Spirit labour to fill your vessels your hearts the seat of life your heads the seat of reason fill up your wills and your affections with it so will your light shine before men This oyl will blaze in your eyes 't will be dropp'd into your ears 't will flow out of your mouthes 't will supple your tongues that asking you may receive 't will supply your lamps that seeking by that light ye may finde and it will make glib heaven gates that knocking they will be opened unto you In a word if you thus put your power of Godliness into a form and actuate your forms of Godliness with the power you will proceed from one degree and measure of Godliness to another till you be made perfect in that state where there is all form and comliness all power and vertue of it in the highest heavens The last use should be St. Pauls words which follow in my text From such turn away Touch not such pitch lest thou be dâ—filed But for as much as onely our High Priest hath been separate from sinners Heb. 7. 26. that is from the corruption of their manners not the conversation with their persons For as much as the wheat and tares must grow together in the field of the world till the day of harvest whatever was dream'd by the Catharists of old or the Anabaptists of late I shall therefore forbear that and close all with a word of concernment to this days solemnity And here ye reverend and learned fathers of the law I shall be as brief as the knowledge of mine own weakness and your worth does oblige me It may be expected that out of my text I should prepare you a Calendar of prisoners of such as are proud blasphemers disobedient truce-breakers false accusers incontinent fierce traitors high-minded heady and he like But this were to tell you what others are not what you ought to be your selves And there is something in the words which doth more immediately concern you which at first ingaged my meditations upon this text It was said of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all vertues are complectively in justice and the hinges upon which the two tables of the Covenant hang are so jointed and riveted into one another there is such a connaturality between holiness to God and righteousness to man that they are inseparable If so that exhortation follows as a naturall corollary to my text Take heed of using a form of justice but denying the power thereof It was the prophetical complaint of the greatest sufferer by the malice of Devils and wicked men that ever was murthered since our Saviours passion that blessed Martyr our late dread Soveraign L. the King that his enemies to appear more solemnly cruel would in those greatest Formalities seek to add as those did that crucified Christ the mockery of justice to the cruelty of malice For that he might be destroyed as with greater pomp and artifice so with less pity he foresaw that it would be but a necessary policy to make his death appear as an act of justice done by subjects upon their Soveraign who being sworn and bound by all that was sacred before God and Man to endeavour his preservation must pretend justice to cover their perjury And some of us may remember that in those prodigious tribunals erected in despight of all Law both Sacred Common and Civil called the High Courts of Iustice after the nigrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Clancular Chamber-vote of who should be offered up and who acquitted there followed the solemn pageantry of bringing the accused person upon the Stage as if the merits of his cause should impartially be heard and he be judicially proceeded against Ahabs coveteousness and Iezabels cruelty had appeared too open and unmask'd had there not been a solemn fast proclaimed in which Naboth must be set on high and false witnesses sought out to accuse him And this proved so thriving a wickedness that it hath been too much practised ever since But my Lords as you tender your immortal souls take heed of making justice do the drudgery of private revenge However ye are called Gods remember ye shall die like men And whilst you live take not Gods work out of his hands vengeance is mine I will repay saith the Lord. 'T is Seneca's rule non ex formula sed ex aequo justo judica the scoles which hang upon the beam of justice are equity and right A judge must be swayed by no by-respect He must be like Melchizedeck not onely in name the King of righteousness but in nature too he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father without mother without descent with Saturn the first Law-giver of Crete he must eat up all his children not out of cruelty but impartiality he must know no relations Plutarch tells us of a Statue of Iupiter without
says the wise man blindeth the eyes But if justice be thus blinded it will have its reward in the land of darkness And yet although justice be blinde not to distinguish between party and party it must not be deaf too to neglect the cry of the poor Either cease to be a King or do me right says the bold Petitioner to the Persian Monarch Oh my Lords Let not the cries of the oppressed reach heaven before you least it bar your entrance there When Philip sate sleeping on the bench whilst a false judgement passed in the Court he was wakened with the bold appeal of Machaetas The King disdaining a higher Iudicatory to which an appeal could be made replies with indignation whither dost thou appeal thou Varlet To thy self To K. Philip says he Te in te appello to Philip waking from Philip sleeping Such sleepy Iudges love darkness and the deeds of darkness more then light But as their ears must be open yet they must open but one at once W th the Graecian Monarch they must stop up one while the Plaintiff is objecting and leave it free not prepossest when the Defendant makes his Plea For this cause too as a Magistrate hath two ears to hear both sides speak so he hath but one tongue to pronounce single judgement To w ch he must come impartiall and unpraejudicate Remember that Gods law was wrote in Tables of Stone not of Leather or Parchment which would stretch wider or contract narrower His Command Thou shalt not steal takes in as well Alexanders royall pillaging Navy as a poor fly-boat of a single pick-aroon Such corruption of the laws Severus complained of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he he that steals much to inable him to give a little makes a bridge of gold for his own escape I press this the more because all the guilt of a malefactor is contracted by that Iudge who takes cognisance of it and lets it go unpunished Qui non vetat peccare cum potest jubet That Magistrate that consents to a thief is himself a robber and he that winks at an adulterer lets in that foul Devil at his closed eye Bitter was that reply of the malefactor who being asked of his judge who was accessary to his felony Thou thy self says he for hadst thou trusst me up for my former I had not lived to commit another which leads me my Lords to your second capacity as you are Gods you must execute wrath on evildoers you must spoil the spoilers And here you have need of Hercules his strength to cleanse another Augaean stable This age hath furnished us with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Comaedian calls them gulfs and whirlpools of rapine and oppression But since his royall Majesty hath thrown a mantle over them not such an one as Ahasuerus the Persian did over Haman a token of condemnation but of pardon and absolution I will not uncover their nakedness but leave our spoilers to Gods plentifull reward at the last account if they do not before that time make satisfaction for their extortion and violence Let it suffice your Lordships with a Calendar of such criminals as have in other places or may come before you here or rather the prophet Hosea shall do it for me Hos. 4. 2. They brake forth into swearing and lying and killing and stealing and committing adultery and blood touching blood And well may I call those criminals which are guilty of these because for such sins as these the Land hath mourned and if they be not removed or cut off by the hand of justice the Land shall mourn again and the inhabitants thereof shall languish Yet all this while God hath but a controversie with these sinners he will implead them and proceed judicially against them But in the fourth verse there follows a sin that stops Gods plea that he will no more take pains to convince them but give them up to an obdurate sense Let no man strive nor reprove another says he for the people are as they that strive with the Priest So near relation betwixt God and his Vicars those which are labourers in his stead that they that rob them of their Tithes and Offerings rob God Mal. 3. 8. They that strive against Aaron are gathered together against the Lord Numb 16. 11. Tremble then thou Theomachus that darest fight against God in his holy Ministers darest fight against God in his holy Ordinances God will take no pains to reprove thee he will give thee up to a reprobate minde Thou art one that strivest with the Priest thou art one of those that castest him out of the Synagogues Nay to make up our Saviours prophesie thou thinkest thou dost God good service if thou killest him And truly my Lords this is onerosa prophetia this is the burden of the Land that by a pretended kind of Saintship men intitle God to the Devills cause they think they do the Lord service by killing his servants and as if his kingdome were divided against it self they fancy that they set up the Scepter of Christ by pulling down his anointed Thus was it in St. Peters days if any man suffered as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bloody cut-throat or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thievish felon or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spoiling plunderer or an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop in another mans Diocess a Sequestrator in anothers living it was voyced abroad to be suffering for the name of Christ. And if your sword of justice should cut off any such ulcerated gangrain'd member the congregation of these Saints would be ready to murmure against you as they did against Moses and Aaron Numb 16. and say ye have killed the people of the Lord. But remember I beseech you Jehoshaphats instruction to his Judges 2 Chr. 19. 6. Take heed what ye do for ye judge not for man but for the Lord who will be with you in judgement Wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord nor respect of persons nor taking of gifts Arise therefore up and be doing and the Lord be with you Hypocrisie unmask'd THE SECOND SERMON Preached at the Assizes at St. Edmunds Bury March 4. 1660. At the request of Sr. Iohn Castleton Baronet High-Sheriff of the County of Suffolk HINC ◆ LVCEM ◆ ET ◆ POCVLA ◆ SACRA ALMA MATER CANTABRIGIA CAMBRIDGE Printed by Iohn Field Printer to the Universitie 1661. 2 TIM 3. 5. Having a form of Godliness but denying the power thereof THe Context will tell you that these words are part of the description of those men who should cause perillous times in the last days Which days although a learned Paraphraser contends to be all one with St. Iohns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. the last hour before Christ's coming in vengeance to destroy his enemies the Jews an hour which of all the Disciples St. John
ears which denoted justice says he which must not be held by the ears by any formal accusation And indeed if it were enough to accuse no man could be innocent Not an upright David can avoid false witnesses w ch lay to his charge things that he knew not But my Lords I am so far from wishing a mutilation of justice that I pray it may never want two ears of an equal size that the Defendants plea may finde as much room as the Plaintiffs accusation Let it be quick-sighted too to discern what it sees with the eyes not what it feels with the hands Let it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a touch-stone to distinguish between gold and dross not pardon ravening vultures which bring plundered meat in their mouthes and punish innocent doves which have onely sighs and groanes to relieve them My Lords you sit here now by a full Commission and can answer to captious questions of Scribes and Elders if they shall dare to ask you as they did our Saviour Mar. 11. ver 28. By what authority do you these things and who gave you this authority You come not here to publish any Manliana imperia any Tyrants decrees or Usurpers instruments any Draco's laws written in blood You are sent by a Prince whose mercifull condescentions have made him less a King less absolute that they may make us more subjects more obedient And as our confidence is that our good Iehoshaphat hath sent us judges which have the fear of the Lord before their eyes with whom there is no respect of persons nor taking of bribes so if you should fail of that trust you would prove the greatest traytors of all others you would pull down that throne which is established in righteousness My Lords the law of which you are the mouthes is the line and rule of our actions Oh I beseech you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remove not the line do not set it in nearer to some and remove it farther back from others 'T was a severe reproof that Anacharsis gave to Solon when he told him that his laws were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to spiders webs which intangled little flies and sufferd great ones to break through them It is an old tradition that our English Forum Westminster Hall is roof'd with Irish wood which will harbour no spiders Oh let not the floor the Courts of Iustice there be full of Cobwebs to intangle poor innocent ignorant wretches with niceties and formalities which those with strong backs easily break through God does so often and so passionately recommend the poor mans case to your Patronages that methinks in one place he seems sollicitous least pity should make you partial thou shalt not countenance says he a poor man in his cause Exod. 23. verse 3. that is if he be querulous and vexatious and he that dares not steal because of the law shall under the cloak of poverty steal by the law and live by rapine and get what he can from others because he hath nothing to lose himself Suidas tells us of a King of Tenedus who ordain'd that an Officer should stand behinde the Iudges back holding up an hatchet pointed forward as well to terrifie vexatious informers and false witnesses as to let the Iudge know that he was mortal if he should under the pretence and form of Iustice wrong the innocent But here I humbly desire not to be misconceived I am far from closing with the Fanatical whimzes of some amongst us who cry out of all forms and legal proceedings because grounded perhaps upon Norman customs or couch'd in a language not understood by every high-shoon delver or whistling carter That sad and deplorable inter-regnum if I may so call it which we had when there was no King visibly reigning in our Israel but every man did that which was right in his own eyes gave us a taste of those innumerable contentions which would arise by translating the body of the law into the English tongue when every man would be Plaintiff Attorney Counsellour and he hopes Iudge too in his own case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reverence those of the long robe and do know that they are the best Protectours of our properties and estates their abilities smell of the lamp in those knotty and irksome studies of the laws But Gentlemen I wish there were not so many left-handed Caelius's among you whose excellency lies in palliating a foul cause or blackning a fair one 'T is a common saying and too much made use of that a bad cause had need of the best Oratour for a good one will defend it self And if any thing can stick a disgrace upon the law 't is this that after equity and right and reason have adjudged a cause it may be retrived by picking out some punctilio wherein there hath been a miscarriage in the prosecution and formality of it But remember that God standeth in the Congregation of the mighty he stands in it and over it too for so the word imports he does praesidere he is president he is Lord chief justice he is judge among the Gods judges them here by a secret sentence their consciences either accusing or excusing every one And will judge them hereafter when he hath arrested them by his Bayliff death when the Devils will be Plaintiffs and the Angels Defendants At that great Assize I mean when at the sound of the trumpet we shall all appear before the judgement seat of Christ and every one shall receive the things done in his body according to that he hath done whether it be good or evil God fit us all for that account c. Samuel's Circuit THE THIRD SERMON Preached at the Assizes at St. Edmunds Bury Iuly 29. 1661. At the request of Sr. Iohn Castleton Baronet High-Sheriff of the County of Suffolk HINC ◆ LVCEM ◆ ET ◆ POCVLA ◆ SACRA ALMA MATER CANTABRIGIA CAMBRIDGE Printed by Iohn Field Printer to the Universitie 1661. 1 Sam. 7. 15 16. And Samuel judged Israel all the days of his life And he went from year to year in circuit to Bethel and Gilgal and Mizpeh and he judged Israel in all those places THE Government of Gods own people was at this time committed under him to Iudges neither so loose that every man durst do what was right in his own eyes nor so strict that any man did what was right in Gods eyes A Monarchick Government it was where one ruled alone but whether it was all one with the Regal which succeeds in the next chapter and was differenced from it but in name or onely a Praecursor an Usher to it I will not here determine God had run through many changes from Captains he had given them Iudges then Priests then Judges again as if he did contrive by experimenting several forms how he might best protect them And now the best of Magistrates Samuel ruled the worst of Subjects Israel whether we consider their seditious mutability and desire of change
simplicity of those holy Seers had never learn'd Lysanders policy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to piece out the Lyons skin with the Foxes tail where strength was wanting to oppress there wit should supply it with a cheat He did not set traps or lay snares to catch men Ier. 5. 27. First contrive plots and then accuse and condemn others for them In the next story indeed we finde Saul among the Prophets and he was fraudulent enough But the Chaldee Paraphrase reads it insanivit Saul Saul was mad And many such mad Prophets we have lived to see who under the cloak of a sanctimonious life and a pretence of gifts have defrauded their poor Proselytes of their estates wits liberties and lives But know it brethren Satan is never so purely a Devil as when he appears an Angel of light No Samuel was bred up in Shiloh and in the causes which he adjudged he could appeal to the Law and to the Testimonies He knew the Lord did abhor both the blood-thirsty and deceitfull man He defrauded none Thirdly as he was a Magistrate he would oppress none He knew their dignity set them over others to protect and defend them not to trample upon them and oppress them The fat kine of Basan which dwell in the mountains of Samaria says the Prophet Amos oppress the poor and crush the needy Amos 4. 1. These says Clarius are pingues proceres delicati principes qui ad ar andum nihil valent sed tantum ad devorandum the well-lined Magistrates which like stall'd oxen are fitter to feed then to work Grotius interprets the Kine of Basan in the feminine gender by the wives of Magistrates who too often give Law to their Husbands and abuse their authority to support their own pride and haughtiness If once Iezabel be Ahabs instructour what poor Naboth can keep his vineyard Samuel no doubt had a wife else whence sprung Joel and Abia his two sons But she is not once mentioned in the holy Page least she should seem to have a finger in the Government Thus Melchizedek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his Genealogy is not recorded So should a Magistrate be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should know no relations no bosome favourite which may grinde the faces of the poor first that he may come after and eat them up like bread We may sadly remember the time when judgement sprung up as Hemlock as the Prophet complains Hos. 10. 4. Sicut absynthium vel cicuta herbs which are green and flourishing but taste them and the juice is bitter poyson What greater flourishes of equity and impartial proceedings then in those High Courts of Iustice. But those poor souls that tasted of them found judicium amarae mortis as the Original signifies the bitterness of death was in them And let the Prophet Hosea tell you when that time was It was when they spoke words swearing falsly in making a Covenant And what words do you think they spoke Even the same that Pharaoh did against the Israelites Exod. 1. 10. Opprimamus sapienter let us deal wisely with them and destroy them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us play the Sophisters with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's fraud and oppression both united Of both which the people acquit our Magistrate Samuel here Thou hast not say they defrauded us nor oppressed us 1 Sam. 12. 4. Lastly as he was a Iudge he shook his hands from holding of bribes as Isaiah expresses it Chap. 33. verse 15. The word signifies Volam the palm the hollow of the hand which others who sell courtesies hold out to receive their gratuities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech too proverbial in taking of fees This he shook which of old was a Symbol of hatred or disdain And Iudges had need shake off such a viper from their hands which is of such a venemous nature that let it but sting the fingers ends it presently blinds the eyes Even the eyes of the wise says Moses and perverts the words of the righteous Deut. 16. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even wisdome it self stoops to advantage says Pindarus Oh brethren how much doth self interest prevail in the world What a perswasive faculty there is in gifts They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Poet reconcile heaven and ingratiate us with all the powers upon earth What plausible pretences the most upright men finde to entertain them They are but the evidences of a gratefull minde the testimonies of respect and kindness the tokens of observance of our loving friends who either have been benefitted by us and then that obliges them to to these returns or hope to gain a good opinion of us by these arguments of their intire devotion to us And who can keep his eyes open when such Sirens charm Or if any do it is but one eye to look upon the person so well deserving that that should look upon the cause the right eye is quite blinded But Samuel remembred that the people that he judged lived under a Theocracy God was their King he but a viceroy He knew that one day he must come to be judged himself by that God with whom there is no iniquity nor respect of persons nor taking of gifts And however justice may be blinded here the all-seeing eye of Providence is quick-sighted and will at last bring to light the hidden works of darkness which made him wash his hands in innocency and without injury fraud oppression or bribery judge Israel all his days But longum est iter per praecepta per exempla breve All preaching cannot convince so much my Lords as your practise I may spend the time in teaching facienda what is to be done 'T is you must apply it faciendo in doing what is taught You see Samuel after his death still prophesies Eccl. 46. 20. And we hope he prophesies of our days that God would raise up Iudges like him men of integrity fearing God and hating coveteousness which shall go in Circuit to Bethel and Gilgal and Mizpeh from County to County from City to City and judge our Israel in all those places Wherefore now my Lords let the fear of the Lord be upon you for you judge not for man but for the Lord. SACRED HYMNS UPON THE GOSPELS OF THE Hyemal Quarter HINC ◆ LVCEM ◆ ET ◆ POCVLA ◆ SACRA ALMA MATER CANTABRIGIA CAMBRIDGE Printed by Iohn Field Printer to the Universitie 1661. PREFACE READER THou art here presented with the Essays of some broken hours the happiest means in those unhappy times when they were meditated to break our griefs and refresh us in our languishments For they were composed by the waters of Babylon where we sate down and wept to remember Sions captivity Our harps were hanged upon the willows in the midst thereof For when the Sanctuary was shut up against the establish'd service of God it is not to be imagined that we could sing one of the Lords songs
of heaven did clap their wing And tun'd this Carol then All glory be to God on high they sing Peace and good will to men Yet these high-soarers stoop to pry Into this days great mystery When the eternal God in time begun The Virgins Maker was the Virgins son The King of heav'n at 's birth Becomes a Pilgrim on the earth The word grows flesh A Virgin proves a Mother God-man is one united both together This news first to the Shepherds came Well might the Shepherds seek a lamb The Lamb of God white innocence yet so As he 's a lamb he is a shepherd too Mysterious truths time in these changes keep The lamb turns Shepherd shepherds are his sheep Collect. Great Shepherd of our souls Enlarge thy folds Let Heathens hear thy Lure Keep Wolves and Foxes thence Be thou our fence That we may feed secure St. Stephens Mat. 23. HOw soon the Heav'ns orecast the sun is fled And hides his glorious head The King of Martyrs yesterday did rise Now the first Martyr dies This is the chequer'd state of Christians where As many blacks as whites appear Rare beauty this in whose sweet face Blood mix'd with white does add a grace The stony hearted Jews Do as they use Treating Gods Prophets without love or pity Some they do kill Others they serve as ill With scourges taunts and casting out o th' City These men of God are things contemn'd abhor'd They truly bear the burthen of the Lord. Ingratefull Jews requiting ill for good From Abel unto Zacharias Th' uhappy son of Barachias This crimson sin Is still of kin And all the Prophets are allied in blood Yet blessed Stephen their forward zeal To wound thee teaches them to heal They in a ring about thee tread This ring 's thy Crown of glory And all the stones thrown at thy head Are pearls to deck thy story Thou saw'st heav'n open their rude blows begin To pelt thee hence and make thee enter in Coll. Lord Let the mischiefs plotted by our foes Prove our advantage in the close Thus shall we bless our persecutours and When we are wounded kiss the wounding hand St. Iohns John 21. Make room And let the friend o' th' bridegroome come Prepare your chaplets strew the ground With roses let the doors be crown'd But till the bride be deck'd and drest Let his beloved lie in 's breast Thou lofty Eagle who do'st soar on high And view the sun with an undazled eye Great Prophet great Evangelist Apostle Doctour how does Christ Heap all these offices upon His fav'rite Iohn And justly for none of his minde could say So much as he that in his bosome lay Great Martyr too for sure he died Under the Cross when 's Love was crucified No He of all the twelve escap'd the Cup Which they drunk up Their faith when Iesus dyed was at a loss Yet they found death by flying of the Cross. He staid and gave to death a foyl By taking shelter where The Devils arrows did recoyl And could not wound him there Thus he outlives them all nor could he die That did partake so much Divinity Patmos can't starve his soul He feeds upon High revelation Nor can he in a tub of oyl expire Oyl will not quench but feed his fire Yet having long maintain'd the Churches cause He yields at last to Natures laws Coll. Blest Saviour inflame our souls with love To thee above So shall we in thy bosome rest At thy eternal feast Innocents day Mat. 2. HArk what a groan Ecchoes from Ramah town Babes and Mothers shriek together Cries confounding one another Peace Rachel peace thy childe will sleep anon Sing Lullaby Alas all comfort 's gone He soon will sleep eternally I fear The Spear-men have advanc'd him And on their pikes have danc'd him Poor infant how he springs And flings And clings About the spear Brave Herod nobly done Thy valiant men of war are gone To bring home gallant spoils A troop of horse will try One charge against this infantry And their weak mothers wiles He will spare none Who will not spare his own 'T is better being Herods swine then son Sure he 's about To offer some infernal sacrifice Where nothing will suffice But blood and milk pour'd out Go pretty babes go take your flight i th' milky way that 's like you white And to the Angels lisp this story Herod mistook you for the King of Glory Nor was he much mistaken since He dwels in pretty innocence Your fellow babe now into Egypt flies You 've found a nearer passage to the skies Coll. These babes and sucklings Lord declare thy praise Their wounds are mouths to celebrate thy name Make their blood milk to us to feed and raise Our faith and strengthen us to do the same 1 Sunday after Christmass day Matth. 1. VVhat grown suspicious Ioseph afraid Of false play in the holy Maid She is all ice of such a frozen carriage 'T is wondred she could thaw to thoughts of marriage Mark her retirements view her company 'T is onely God and She God in her womb God in her heart God overshadowing every part Angels 't is true have been her guests But knows no other Gossips feasts She and Elizabeth the Baptist's mother Met to congratulate each other And by the way Stept in to pray And pay Religious duties which she ow'd To th' temple when her childhood was bestow'd Oh fully not her innocence With giving scope to jealous sense Where clouds ingender 't is the impure air But heav'n is clear Think not of putting her to death From whom the Lord of Life takes breath Make haste to Bethlehem 't is the year Augustus tax Commands each sex In their own city to appear There shalt thou finde a Saviour that comes To discharge all sums Call his name Iesus it is he Will pay the price for lost humanity Coll. Sweet Iesu name of Goodness name of Power A name to which Angels and Men shall bow Make good thy Name and be our Saviour Sweet Iesu Holy Iesu Blessed Jesu save us now And evermore Circumcision Luke 2. Open the Temple door The King of glory eight days old Shall enter in And cast his shine More rich then Oriental gold Upon the sacred floor The holy pavement turns all ruby where The precious drops of his rich blood appear Go call the Priest And him that doth assist Bid them be cloath'd in all their richest vests To entertain unusual guests Sharpen their knives for what they do To th' foreskin shall cut off their office too Let them set up the Circumcising stone A bound to Legal rites which now are done The holy infant bleeds This blood of Christ Drowns Levi but anointeth thee a Priest Henceforth thy Name is Jesus 't is decreed Thou art no Saviour untill thou bleed Coll. Lord be thou still a Priest and circumcise The foreskin of our hearts mouths ears and eyes Cut off our base affections carnal sin And let new lives with