more appetite then digestion Be not like the Corimandi a kind of people whose Ear covereth their whole body as now-a-dayes all for hearing little for meditation nothing for practice having as 't were the Rickets of Religion their heads sweld with knowledge or pretensions but their feet not walking accordingly And therefore hear but with Christs caution Matth. 4. What and How Take heed what you hear Try the spirits Matth. 4. Luke 8. 1 Joh 4.2 as those noble Beraeans did even by Paul himself Act. 17.11 And all this practise wil make it Otium sanctum as St. Austin calls the Sabboth an holy rest and so effect that Sabbatum pectoris that double Sabboth of the soul whereas that of Time is but a figure viz. the internall rest of conscience here in grace and that eternall rest of soul and body hereafter in full glory So be it Amen POEM 20. SHall we sing of the Streams and not the Fount This Holy of holy Dayes which doth surmount The rest according to their Objects nature As the Creator doth excell the Creature This Day unyoaks the world and ease bestows Suspending of the Curse on sweating Brows A Day of unbought Indulgence and Rest Of Gods in-acting both for Man and Beast Nor yet must This Brute-acquiescence be But the Souls Travell while the Body free Though Jews o' th' Sabboth might not yet We may Best gather Manna Now two showers a day Oh let not Plenty and such Choyce of Fare Make us like Wanton Israel appear Loath not this Heavenly Dew but come and tast Let not such Holy water run at wast With your old Raining Banquet rest content Lust for New Quails tempts but new Punishment Long not for Bethlem Waters there 's no good Nutrition in the juyce that 's price of Blood Sweet Festivall of Heaven's Beneficence Which now keeps Open House and do'st dispence The bounteous Doles of Mercy unto All That Piously approach and for them call Great Market-day of Souls Divinity On thee as 't were holds a Monopoly Come Buyers God himselfe turns Merchant now Leave Trades of Sin your selves his Chapmen vow For though his Wares are yet his Price not high Pardon for asking Heaven for Piety For Patience Conquest for Confession A gracious Act of Heaven's Oblivion This is the Souls good Clymacterick Day Boding her weal as to'ther her Decay If Number have its Vertue sure This seaven Wil most inchant a good Soul toward Heaven The Lords Dayes me thinks make up Jacobs Scale The weeks the Empty spaces whereon all Gods Right and Left-hand Blessings do descend And by which Pious Souls to him ascend Make then the Sabboth here so the Lords Day That endlesse Rest with him we once enjoy THE COLLECT PRAYER The Epistle Rom. 15. v. 4. to the 14. The Gospel Luke 21. v. 35. to 34. BLessed Lord which hast caused all holy Scriptures to bee written for our learning Grant us that me may in such wise hear them read mark learn and inwardly digest them that by Patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Lord and Saviour Jesus Christ Amen ALmighty God which hast promised to hear the Petitions of them that ask in thy Sons Name we beseech thee mercifully incline thine ears to us that have made now our Prayers and Supplications unto thee and grant that those things which we have faithfully asked according to thy will may effectually be obtained to the relief of our necessity and to the setting forth of thy glory through Jesus Christ our Lord. Amen Rogation Week DISQUISITION 18. THis was the Week immediatly preceding Holy Thursday or indeed but the foure dayes next before it denominated à Rogationibus from the extraordinary Prayers and Supplications then used by good Christians the better to prepare their souls at that time to attend our Saviour by a spirituall Ascension as God made the Day of Ascension a day of Giving Psal 68.18 so the Church made the time a week of Asking as in the Gospel appointed And therefore this is no spurious issue of Novell Superstition but a venerable Institution of pious Antiquity and sincere Religion it being more then probable that this holy custome was practised in the Church in if not before St. Augustines dayes Serm. 173. de Temp. tom 80. Witnesse his Sermon preached on Ascension Eve and his Titles on some other Sermons Magdeburg cent 5. fol 693. and 741. De Dominicâ in Orationibus c. concerning Rogation Sunday and of the second and third day thereof it is unanimously acknowledged by Authors of both perswasions that this ancient Order was either invented or restored rather by Mamercus Bishop of Vienna Baron Animal fol. 309. long before the time of Gregory the Great Anno 450. the Reasons of which Holy Custome I find to be of two sorts viz. from Occasions Naturall and Accidentall Those of accident were the great Afflictions and Calamities that befell those times which made them happly convert their superstitious Processions to the Tombs of Martyrs into a better use of Prayer and strong Supplications for removing Judgements as things invented for one purpose by use are easily converted into more Socrates lib. 6. c. 8. And so it was by the People of Vienna when such Earthquakes of terrors befell them as amazed the hearts of all men who then began to forsake the Citie as a place which Heaven seemed to have destined to ruine for then their Bishop before mentioned as it became a Christian Prelate Hooker Ec. P. l. 5. neither void of councell as yet nor secure in himself alone under such common perplexity earnestly exhorted the remainder of the people to prevent portended Calamities by those vertuous and holy means whereby others in like case have prevailed with God To that purpose perfecting and adapting the Rogations Reasons of Rogation week or Letanies formerly in use to their present Necessities and sad occasions whose good successe therewith afterward moved Sidonius Bishop of Averna to use the same so corrected Rogations at such time as he and his people were afflicted with Famine and besieged with potent adversaries till at length it was thought convenient by Gregory the first and best of that name to contract the Flower of all the said Rogations into one And however this Iron have since got some rust yet hath it been scoured off too as I shall shew anon And this I may call as to us-ward at least the Accidentall cause of these Rogations The generall Troubles and Calamities of Nations But besides these there are some Naturall Occasions of them I mean from Gods blessings on increasing Nature and as the first tremble before God as an angry Judge so these kneel to him as a Father and a Benefactor As now you see Natures Carpet spread enameled with rare variety of flowers and hopefull blossoms Jam prata rident
SCINTILLULA ALTARIS OR A Pious REFLECTION ON PRIMITIVE DEVOTION As to the FEASTS and FASTS of the CHRISTIAN CHURCH Orthodoxally Revived By EDWARD SPARKE B. D. Praise ye the Lord in his Saints Psal 150.1 Hierom. Non habituri sunt Deum Patrem aut Christum Fratrem qui non habent Ecclesiam Matrem Augustinus Lest ingratefull Oblivion should through the tract of Time blot out the Favours of Almighty God wee Dedicate and Consecrate the Memory thereof unto Him in Solemn Festivals and Set Times of Devotion Hier. in Catal. vir illustr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de Parab LONDON Printed by T. Maxey for RICHARD MARRIOT and are to be sold at his Shop in St. Dunstan's Church-yard in Fleetstreet 1652. Votum Authoris S. S ae ΤΡΙΑΔΙ DEs Pater Extensas Tu Qui moderaris habenas Omen Virtutis Nomen ut esto meum Ventilet Igniculum divino Flamine Christus Non deerint Populo Lumina tensa Suo Scintillam aceend at Coelesti Spiritus igne Orba suis Flammis haud erit Ara DEI. The Epistle Dedicatory TO His Sacred MOTHER THE CHURCH-MILITANT Prov. 1.8 Jere. 6.16 Matt. 18.17 Revel 12.1 POEM 1. ACcept Dear Mother from your meanest Son These Fruits of Dutifull Affection Or but Leaves rather since too sadly true Our Oarch-yard's robb'd where all such Plenty grew Where could I so deservedly bestow Had I ought worth Acceptance as to throw It and the Authour at thy Feet whose Brest First gave us all both Thriving Food and Rest Yet since grown up thy Sons rebellious prove Slighting Maternal and all Filiall Love Kicking like Jesurun where they should kneel No Sympathy with bleeding Mother feel While like Herostratus some for a Name Stick not to set thy Temples all on Flame And with that Cursed Emperour can sing While the best Room is thus a Martyring Ready with savage Nero to Dissect Their Mothers bowels and her life exact But that an Heavenly Promise doth thee Guard From Hel and Hers making that their Reward These Syllables together spell complaint And Title thee too truly Militant Mean time a faithfull Spouse o' th' King of Kings Thou shew'st Thy self B.'s eccho'd Sufferings Who from his own streind Tortures did indure And all Those too for his Tormentors cure So here the servant fares but like his Lord Corforming to his Head Side Hands Feet Bor'd All waiting on thee in Red-Garments here That once shall with Thee in White Robes appear Thus as Thyn so thy members Life 's a warr A double one Spiritual Corporal Jarr That Dragon Vomiting a Floud of Foes Against our Mother as She Teeming goes The barb'rous Crescent and proud Eagles wings Wild Boar Home-Foxes all breath Threatnings Thy Little Flock yet through their Lyon's ayd Shall have their Fights with Crowns of conquest paid Then Cheer up Honor'd Mother cease your grief And let me bring your Tears this Handkerchief Millions of sons their Duty still Retaine And at least Pray for your faire days again But though your Emblem were a wayning Moon And that too here Eclips'd a while yet soon Thou shalt be cloathed with the glorious Sun And be as bright as now thou seemest dunne Crownd with the sparkling Jewels of the skie The Moon thy footstool for all change too high While thy fierce numerous oppressive Foes Shall be sequestred to contrary woes This Noble Armie then of Martyrs grant Most due once Hers to the Church Militant To the Christian Reader POEM 2. IF such thou art that chanc'st this Book to see From superstition both and Faction free Nor over full nor empty of thy self Through Pride or Ignorance no bias'd Elfe But both by Arts and dispositions faire Candid Serene Pious and Debonaire It such thine Heart is welcome else Avant Lest wholsome Liquor thy foul vessel Taint There was a Garden which for stately Bowres Rare Trees sweet walks delicious Fruits and Flowers Might have the second Paradise been stil'd But Rooters breaking in All soon was spoy'ld Yet in the Fray some slips I did obtaine And set them in this Nursery again Do thou the Bee then not the Spider act Thine Hony not my poyson thence extract This was Isaiah's vineyard of such care That Engedy with it might not compare So Fenc'd and Prun'd and watered that more Could scarce be super-added to the store And yet alas those Foxes Sin and Hate Have stol'n her Grapes and left her desolate These are some Rescu'd Branches of that Vine Give not him vineger that brings thee wine I saw a Neck-lace late of Pearls so rare That scarce i th' world Gems of like value are This once the wearer tying somewhat hard The chief string fayld and all the Chain was marr'd While Ignorance loose pearls swep'd forth the Door I gathered up some of them from the Floor Here wyp'd and strung them Reader be not one That for such Jewels given Flings a stone But put them on and wear them in thy Heart And They shall Ornament Thee in each Part. Now all thy further Patience I le engage Is to mind Accent and the Title Page Which speaks but a Reflection if you marke No full survey not flames but a small Sparke And that fully made good Thou must not look For Folio Lengths in an Octavo Book To rigid Humorists John 7.24 1 Cor. 14.19 POEM 2. GRave Sirs who more with Cato's brow then wit As voluntary Magistrates do sit On other mens Indeavours and Arraign Condemn and Rase all in a Cynick vain Whose main worth is to Censure and like nought But what your selves have Dictated or Taught Slighting a Solid for a Dancing Muse Lesse took with weight that easie Measures use Fume not if here I Ape you and expresse How justly some retort your Rigidnesse Counting you Puft-past men all blown with pride Grand selfish Opinators where reside Black tinctures of strong Envie that belongs Inseparable to such Bedle-Tongues They call you Dogs i' th' Manger busie Flyes That fix on Scabs or Doung but Flowrs despise Your sullen Silence and reserved Pen Still laying Ambush for industrious Men Parties and Judges both nay Hangmen too If you your selves prove They 'l not bate your Due Yet me thinks you deserve no such hard measure But to ingeuous Writers doe a Pleasure For your Capricious Taunts but shadow well An Authors Draught and make the Piece excell You much advance the Jewel by such Foil And Nothing unlesse your own Credit spoil Your Roughness but Achilles Lance doth prove To cure one of that Folly your self love Then whether you Distaste Him or Commend You see the Author is your fore-hand Friend MARTIAL Epigr. Carpere vel noli Nostra vel ede Tua A CATALOGUE of the Feasts and Fasts According to the Order of the Church and the Method of this Book CHristian Solemnities in General pag. 1 Advent Sunday p. 7 The Nativity of Christ 11 S. Stephens Day 17 S. Iohn Evangelist 26 The Innocents Day 34 Circumcision 43 Epiphany or Twelfth
receive their Instructions from him now Saint Peter was not that other Disciple by the leave of his pretended Champions for though the Scriptures name not who that other was and there are various conjectures yet the text at once manifesteth Saint Peters absence and his brother Andrews piety piety in his first address to Christ I and charity too Doctor Donne Serm. 71. in seeking of him up and bringing him to Christ vers 41. He first findeth his own brother Simon and saith unto him we have found the Messias which is to say being interpreted the Christ and he brought him to Jesus so that here that distinction doth but wrack the text that saith Saint Peter came first ad Apostolatum these two ad notitiam Familiaritatem that those in John 1. came first but to an acquaintance and conversation with Christ but here in Matthew 4. these were called Mat. 4.18 19 20. to the Apostleship yet to that conversation which was no small happiness Andrew came clearly before Peter and to this Apostleship here Peter did not come before Andrew S. Peter not the first with Christ for the text saith they came together and therefore I say the Church celebrates the memory of Saint Andrew first of any Saint in the year and after they have been altogether united in that one Festival of all Saints Saint Andrew is the first that hath a particular day he was Primogenitus Testamenti novi the first Christian the first begotten of the New Testament for Saint John Baptist was between the Testaments as Noah between the worlds a kind of Isthmus joyning both together he had his conception as t were in the old Testament for his coming and office in the womb of those Prophecies of Malachi Mal. 3.1 Isai 40.3 and Isaiah and so cannot be so intitely referred to the new Testament as Saint Andrew is Like him therefore Conversus converte being come to Christ thy self call thy brother to him Thou being converted strengthen thy brethren mos Apostolicus mos sit Christianus This was alwaies the Apostles manner and t is a very laudable Christian practice and fortified from the very law of nature all things indeavouring to the utmost to assimilate and turn things toward if not into their own nature as you see in fire water earth c. And thus having considered Saint Andrews person let us not take notice of his calling and that the Epistle for the day acquaints us with Mat. 4. Matth. 4.18 As Jesus walked by the sea of Galilee He saw two brethren Simon which was called Peter and Andrew his brother casting a Net into the Sea for they were Fishers and in that act our Saviour found them and called them to his service Almighty God is wont to bless men especially when busied in their proper element when well imployed and in their own vocations Why Christ chose such for his disciples we see our blessed Saviour in whom were hid all the treasures of wisdom Col. 2.3 did not chuse the grandees of the world big wits high degrees or authorities thereof but Seamen unlearned and indocil inured to a tempestuous element less capable of civil offices then other men and why did Christ take them having his choice sure of all things he made First negatively not that thereby was any scandal given or just occasion of that calumny of Julian the Apostata that he found it easie to seduce such poor ignorants as they were for Christ did when time served receive persons eminent eminent in learning as Saul was eminent in Authority as Nicodemas eminent in wealth and ability as Matthew Zacheus Ioseph c. But first he chose such men that when the world had considered their beginning their insufficiency then and unproperness for such imployment and yet withal that greatest work so far and so fast advanced by them nihil instrumentis they might ascribe nothing to the instruments but all unto the power of the workman whose school soon rendered them sufficient and so ever after might cheerfully come in unto him upon any invitation whatsoever Christ to make his work the better prosper in all ages after proceeded thus at first S. Augustine nec quaesivit per oratorem piscatorem as Saint Austin sweetly he sent not Rhetoricians to work upon these Fishermen sed de piscatore lucratus est Imperatorem but by these Fishermen hath reduced all those Kings Emperours and States which have imbraced the Christian Faith these 1600 yeers chusing the foolish things of the world to confound the wise and the weak things to overthrow the mighty 1 Cor. 2.27 Judg. 15.16 c. 1 Cor. 2. and Prosper saith this was fore-typed Iudg. 15. by Sampson slaying a thousand with the jaw-bone of an ass when Omnipotence is the Agent no matter what the Instrument of Fishermen Christ made them Fishers of men but first they followed him they came ad Discipulatū before they came ad Apostolatū they were taught and caught by him before they taught caught others they straightway left their nets and followed him the cheerfulness of which obedience is exalted in this that it was freshly upon the imprisonment of Iohn the Baptist whose Disciple S. Andrew had but lately been and thence might easily have been deterred and averted but the contemplation of sad examples past the apprehension of perils future the sense of persecutions present all cannot startle or retard those whom the love of Christ Jesus works upon effectually they followed for all that and followed at the first word sequere and but that one us'd to them they left their Nets they did not burn them saith one but at fit occasions again made use of them Iohn 21. as Christ found them after his resurrection John 21.1 Perfecta obedientia est imperfecta relinquere not to be too diligent to the world is the deligence God requires that we defer not the making our Reconciliation with him not sacrificing to our own Nets of gain or pleasure but leaving our Nets vitia sunt retia i.e. our darling sins multae relinquitis Hab. 1.16 si desideriis renunciatis you leave your nets if you renounce your vitious desires whether they be covetous Greg. magn in Mor. riotous or Ambitious and if Saint Andrew and others here followed Christ so in his poverty and humiliation what a sin will it be not to follow him sitting at the right hand of God Saint Andrew followed him both in life and death preaching Christ first in Scythia and afterwards in the interior parts of Aethiopia inur'd like Iacob to the extremities of heat and cold and after that saith Alsted he preached in Cappadocia Galatia Alstaedius in Chronol c. 27. Bithynia and along the Euxine sea nothing difficult to a willing mind much less to such a zealous diligence last of all in Thrace Macedonia Thessalia and Achaia where at length under Vespasian the Emperor he had the double honour of dying
Day 49 Ashwednesday 56 The solemn Fast of Lent 62 Palm Sunday 75 Good Friday 80 Easter Day 106 Ascension Day 135 Whitsunday 155 Trinity Sunday 177 The Lords Day in Generall 186 Rogation Week 201 S. Andrews Day 208 S. Thomas Day 221 Conversion of S. Paul 231 The Purification 239 S. Matthias Day 247 The Annunciation 256 S. Marks Day 265 S. Philip and Jacob 270 S. Barnaby's Day 277 S. John Baptist 299 S. Peter's Day 319 S. James his Day 330 S. Bartholomew's Day 337 S. Matthew's Day 321 S. Michael the Arch-Angel 329 S. Luke's Day 339 S. Simon and Jude 346 All Saints Day 353 The four Ember Weeks 364 The Vigils or Eves of Festivals 368 The Doxologie 371 ERRATA In Votum Authoris line 5. r. accendat Ad Malignantes Poemata l. 3. r. if l. 6. r. texts To Rigid Humorists l. 22. r. ivgenuous P. 19. l. 26. for rupis r. rapis p. 136. l. 6. r. Christian p. 138. marg r. Enar. p. 354. l. 3. r. Assentation p. 155. l. 26. r. Candid p. 358. l. 8. r. Groat p. 362. marg r. Euthymius To his valued FRIEND the AUTHOR How much I love that Gallant civill man Who fears Gods Laws and does not mans offend Yet dares be active nay does all he can To vindicate the fame of his dead Friend How much more Dear Sparke must I Honor thee Who vindicat'st the Churches Piety I must acknowledg I with Reverence look Upon thy Parts and highly prize thy Merit For who impartially peruse thy Book Shall find thou hast an high seraphick Spirit Imagine Gold could be from Gold refin'd So is thy soul from others souls sublim'd Ad Malignantes Poemata I hear some Quarrell Authors that have writ In verse such strong and sublimated things As â—f such subjects for verse were not fit Let them know this God chose the Pens of Kings To wâ—…e in verse and Christ alledg'd them more Then all the Text he found in Moses store Let them know learned Moses and wise Job Writ both in verse before those glorious Kings And all the Prophets call'd the sons of God In verse have written high mysterous things Let them know who dares on such verse fall foul Hath but a squint-ey'd ill composed Soul Fran. Wortley To the Author in contemplation of his Primitive Devotion THe Churches Liturgy Her Discipline Her sweet indulgencies Her love divine Her Fasts Her Feasts Her Sacraments and all That Tongues of men and Angels Order cal By wholsome Precepts and choice presidents This Author with high Charity presents Instructing us the ready Way to know What to our God what to the Church we owe. All morall vertues stand in great esteem With grave Philosophers shall not we deem Diviner Graces much more to surmount Yes To this end SPARKE renders in Account The lives and deaths of most refined Saints Which he from Times records so lively Paints That we by their examples might become Such as they were in Life or Martyrdome Great Harmony did grace her Pristine State Till the red Dragon grew predominate In her Meridian thousand souls did bring At her Behests their free-will offering In her eclipse no Herbert not a Donne SPARKE only sings her Resurrection To shew my best Affection and my Zeal To this good Work I give Heart Hand and Seal Thomas Shirley In opus eruditum Authoris ingeniosissimi CRudeli lacerare manu pia viscera Matris Infoelix studuit Nequitiae soboles Omine foelici sanavit vulnera Sparkus Non passus tumulo saucia membra dari Hic petit Antiquos veris ornare Coronis Vates Angelicos celebrare Choros R. DUKESON D.D. To my worthy Kinsman M. Ed. SPARKE upon his Pious Reflection on Primitive Devotion I Were ingrate should I thy lines ore'-look And not repay some tribute to thy Book Amongst those virid wreaths of Poetry Then interweave one Lawrell branch from me Whil'st thou thy light dost through the world disperse Accept of this Reflection on thy Verse Methinks Th' hast here thy skil in Musick shewn Most fitly to a Land that 's out of tune A happy harmony of Sions Songs Variety yet no Divisions First a plain Note a Rellish then doth close Each Poem's grafted on a stock of Prose How sweetly both the Courteous Reader Greet When the Prose runs so on the Verses feet Cease Old Religion to lament thy fate Here 's yet a Prospect of thy Pristine state Though the old lights snuft out which clearly shone To other Lands But dazled this our own Our comfort is we are not quite bereft Here is a SPARKE of the old Lamp yet left Blown from above into a Holy fire Whose flames shal last when as this SPARKE flies higher RICH. BETENSON On the worthy work of my respected Friend M. Ed. SPARKE When Pious Asa with his Fathers Slept How solemnly his funerals were kept A curious bed's contriv'd by Arts devices Fild all with Indian gums Arabian Spices This bed the case wherein his corps the Jewel Are for the * 2 Chro. 16.14 BURNING made the precious fuel As if that Asa's body did aspire To meet his soul and mount up in that fire Dead Saints dead days now put into their Urne See here a sweeter brighter flame doth burn Kindled from holy SPARKES whence doth arise No smoak to hurt save only envious eyes Whilst my admiring Muse at distance stands Desiring at this flame to heat her hands Wherewith emboldned neerer she presumes To steal a Sent of these thy sweet Perfumes But I recant my words and pardon crave That I compar'd thy Book unto the Grave Or Vrne of Saints for by thy Pen's perfection Saints are not buried but have Resurrection The cozning witch in counterfeit disguise Made but a seeming Samuel to rise Whom cunningly she did with mantle hide To cloak her cheat which else might be espide But who will not thy worthy Work applaud No falshood here no forgery or fraud Thou really dost from the dust retrive And make not one but All-Saints to revive Yea by the pains which thou on them expends Easter doth rise Ascension day ascends Thy Poetry is pleasant Pictures fine Thy Prose profound but oh the prayers divine Thus hast thou pleased us in every part Our fancies judgments with our eyes and heart THO. FULLER To the Author upon the sight of the first sheet of his Book My worthy friend I am much pleas'd to know You have begun to pay the debt you owe By promise to so many pious friends In printing your choice Poems it commends Both them and you that they have been desir'd By persons of such Judgment and admir'd They must be most by those that best shal know What praise to holy Poetry we owe. So shall your Disquisitions too for there Choice learning and blest piety appear All usefull to poor Christians where they may Learne Primitive Devotion Each Saints day Stands as a Land-mark in an erring age to guide fraile mortals in their pilgrimage To the Coelestiall
reigneth c. MErcifull GOD who hast made all Men and hatest nothing that thou hast made nor wouldest the death of a Sinner but rather that he should be converted and live have mercy upon all Jewes Turkes Infidels and Hereticks and take from them all Ignorance Hardnesse of Heart and contempt of thy Word and so fetch them home blessed Lord to thy Flock that they may be saved among the remnant of the true Israelites and bee made one Fold under one Shepheard JESUS CHRIST our Lord who liveth and reigneth c. EASTER DAY DISQUISITION 13. THis Festivall is as ancient as the Resurrection of our blessed Lord himselfe and therefore ought to be proportionably sacred to its subject as it was highly venerable to the Primitive Fathers of the Church witnesse their innumerable Sermons on it and most solemne Acts even of both Sacraments reserved for the same however this stolid disobedient Age contemn the devotions of Antiquity Christiani sine Christo as though they would be Christians by passing Acts of Oblivion upon the Records of Christianity But God hath still his thousands in our Israel whom I shall here greet with the old Christian salutation * The Eastern and Greek Churches salutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is risen desiring the Reader but to Eccho with joy and gratitude that same usuall Response The Lord is risen indeed or to Paraphrase it with that good Christian who meeting his enemy said Surrexit Christus Christ is risen the Reconciler and therefore let us be friends again The first stone of Christian Faith was laid in this Article of the Resurrection in this was the first promise performed Ipse conteret He shall bruise the Serpents head Gen. 3.15 Augustine for in this Trophaeum de morte excitavit He triumphed over Death and Hell And the last stone of our Faith is laid in the same that is the Day of Judgement of which God hath given assurance unto all men saith St. Paul at Athens in that he hath raised Christ Jesus from the Dead Acts 17.3 In this Christ makes up his Circle in this he is truly Alpha and Omega His coming in Paradice in a promise and his coming to judgement in the clouds are tied together in the Resurrection and therefore all the Gospel all our Preaching our Believing and endeavour are all contracted into this one Article of the Resurrection 1 Cor. 15.14 1 Cor 15. and that being all the signe Christ would at any time afford the Jews the Pharises Saduces or any that importuned him the signe of Jonas and the destroyed Temple still turning upon the Resurrection Matth. 12.35 And so true is that of Tertullian Resurrectio mortuorum est summa consolatio vivorum The Resurrection of the dead John 4.18 is the main Consolation of the living as without which all Christs former Actions and Passions had been fruitlesse 1 Cor. 15. But by which we hold our hopes of Immortality 1 Cor. 15.17 from whence all the Sundays of the year cheerfully borrow new Denomination and are as 't were new Christned The Lords Day in memoriall of this happy Reparation So that Ludolphus out of Nazianzen and others may well call this day Solennitas solennitatum the Festivall of all Festivities Most of the Learned applying that of David to it Psalm 118. Haec est Dies quam fecit Dominus Ludolph de vita Christi in Locum Psal 118.24 This is the Day which the Lord hath made c. And not onely for our gladnesse but also inverting it for his Honour Haec est Dies quae fecit Dominum So St. Cyril in locum This is the Day which in a sense made the Lord i.e. declared For hereby saith the Apostle was he wonderfully declared to be the Sonne of God Wonderfully indeed the wonder of all Miracles wrought by a God testified by Angels seen of Men of Men not onely as witnesses but partakers and yet a no lesse Benefit then Miracle a benefit both Corporall and Spirituall extending to both parts of Man And whereas Christs former Miracles for the most part tended but to the Bodies good as Restitution of Limbs Eyes to the Blind Ears to the Deaf Tongue to the Dumb and Feet to the Lame or else for Restauration of health as Healing diseases casting out Devils raising the Dead This an extensive benefit to both parts of man or for human sustenance as feeding many thousands with few Fishes multiplying the Loaves metamorphosing of Water into Wine c. But this miraculous benefit and beneficiall Miracle of Christs Resurrection extendeth it self both unto Soul and Body And first it cheereth up the Drooping body comfortably telling it That shall not alwayes sleep in Dust not ever be the Food of worms and companion of creeping things but shall be one day raised raised to incorruption to the society of Angels and vision of the blessed Trinity that even Flesh and Bloud though not as yet a while shall one day inherit the Kingdom of God So that the Body now the Body of every faithfull penitent may be as confident as ever Job was Scio quod Redemptor vivit I know that my Redeemer liveth John 19.25 c. and that he shal stand at the latter day upon the earth And though after my skin Worms destroy my Body yet in my flesh shall I see God whom I shall see c. And that not onely in Calvins sense Calvin in locum of a Temporall Restitution but even in Jobs own sense and the Fathers Exposition of a literal and numerical Reinvestion Again This likewise secures the Soul that she is Christs holy One whom he will never suffer to see corruption assureth Her that she neither hopeth nor beleeveth in vain 1 Cor. 15. This is the Foundation Article But happy Time This happy Day for us whereon Christ became the eldest child of the Grave the First born of the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.20 The first fruits of them that sleep all comfortable Relatives First still implying the later Christs Resurrection altogether as sure as Death Rom. 4. Rom. 4.25 Who died for our sins and rose again for our Justification For us you see Both not for Himselfe but us and that for both parts of us Souls and Bodies As if your meditation please to draw neer the Sepulcher Luke 24.6 Luke 24. you shall there meet with two Angels that will witnesse the Surrexit and tell you Non est hic Why seek you the living among the Dead He is not here but is risen But er'e with Peter and John we enter the Sepulcher Luke 24.6 't will be no uncivill Digression to take notice of the Company we meet with there that were the first Evangelists of these glad tidings and those were no lesse then Angels v. 4. to no greater then Women v. 10. Some mention but one yet St. John expressly telleth us of two Angels Duo propter
Astronomy not occasionall but Consequentiall intimations Oportet esse haereses 1 Cor. 21. There must be heresies 1 Cor. 21.19 Mat. 18.7 it must be that offences come c. Mat. 18. That is Supposing the malice of Satan and wickednesse of man 'T is impossible but that such should be in the world and thus foretold like Eclipses of the Sun and Moone not by way of Causality but only of Praevision as being foreseene in their Causes Act. 1. ver 16 17 c. This Scripture must needs have beene fulfilled which the Holy Ghost by the mouth of David spake before concerning Iudas Psal 41.8 which was Guide to them that iooke Iesus For he was numbred with us and had obtained part of this Ministery We see and Grieve to see it that the Eminentest Places may be unworthily supplyed notwithstanding all the Circumspection of Electors The vacancy of Iudas office Herod and Pilate may usurp the Chair of State as Annas and Caiaphas may that of Aaron and even Judas here a See Apostolicall Nor are we to abate the Place it 's due for any such Judignity of Person Yet this Eminence of Office exalts the hainousness of Crime the higher Judas his Station the lower his Fall of an Apostle to become an Apostata rendreth him like Lucifer the brighter Angel the fowler Divell for so he is called John 6. John 6 70. See what a Metamorphosis Covetousnesse can make in Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well called the Root of all Evill 1 Tim. 6. For Judas here was caught in a Pursnet as St Ambrose saith of a Drunkard dum absorbet absorbetur while He sucks in the Wine He is himself ingurgitated So Judas here for Covetousnesse is allegoricall Drunkennesse Tenendo Divitias tenetur ab eis while he hath the Bagge that hath Him dū Praedo St August Ps 38. Proeda And while he would make a prey of others justly he becoms one himself Matth. 27. being his own Accuser I have sinned in betraying Innocent bloud Secondly His own Arraigner He brought again the 30. Matth. 27. pieces of Silver to the High Priests And Thirdly His own Executioner He departed and went and hanged himself as you may read more of this in the Disquisition on Goodfriday and thus you have the Vacancy Now see the Election of his Successour Succession being one of the boasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est One of the great pretended Markes of the Church visible though certainly the Church is as visible in Persecution as in Glory and perhaps more Conformable to her Head and chiefest Pillars Christ and his Apostles But yet the Apostles here as all good Christians ought endeavour to continue the Succession of the sacred Function and to that end continued with one accord v. In locum 14. not in Supplication only saith Aretius but in Consultation also for the Reall propogation of the Gospell and here observe briefly the Person End and Manner of the Election the Person v. 21. One of those men that have accompanied us men none of tother Sex 1 Cor. 14.34 nor any Stripling for years or Learning 1 Tim. 3.6 One of the Elders Christ himself not Preaching untill 30. years of Age. Ardens in locum And for Moralls One of known Integrity and of good Conversation not a Stranger but a Domesticall One of those that have accompanied with us c. all requisite Qualifications of such as are to be Chosen especially into Sacred Places The end in all such being as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Witnesse of the resurrection of Christ and that both by Life and Doctrine lest else one destroy and pull down more then Tother buildeth And so to witnesse That especially being Primarium Evangelij Caput saith Calvin The Resurrection being as 't were the Axis In locum or Hinge on which the whole Gospell moveth Nexus Articulorum the very Tying Knot that fastens all the Pearles of the other Articles of our Beliefe as appeareth fully in its proper place the Disquisition on the Resurrection Now for the Manner of this Election it was by Designation of Persons and casting of Lotts the Persons v. 23. described both by their Names and their Number their number two in fewer could not have been Election in more might have been Distraction their Names Joseph called Justus and Barsabas also Bona Nomina bona Omina and Mattthias Good Names good Praesages of their Vertues and Endeavours These two being two of the seventy Disciples as is easily collected from v. 21. and those the fittest Nursery to supply the old Stock of that Orchard of the Apostles And these Two being of equall Piety and Ability in outward apprehension the Decision was faine to be by casting of Lots v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They gave forth the Lotts Yet this Act was prefaced with Prayer and unanimous Resignation of the Event to God without all Partiality or Emulation and this kind of Sortilegium was usual with Antiquity such an undeceitful and unsuperstitious Lottery somtime in Temporals Prov. 18.18 according to that of Solomon The Lot causeth Contentions to cease and maketh a Partition amongst the Mighty And sometime in Spiritualls also for it is said of Zachariah the Priest that his Lott was to burn Incense Luke 1.9 And therefore for ought I know Lots lawfull so qualified that casting of Lotts may still be used in some cases and with these Religious Cautions viz. That not in Ordinary Cases as of frivolous Accidents of Losse c. but only in matters of Moment that are Aequilibrious and such as Humane Judgement cannot impartially determine that the Businesse be with all Candor carried and declared without any uncharitable Conceits or dishonourable Deceits that nothing be Superstitiously expected from Charmes Wizards Fortune Starres or Divells or any thing of the Event retributed to any of them Lastly that all herein be done according to the president of this Day with Prayer and Submission of the whole matter to God as Solomon exhorteth The Lott is cast into the Lap but the whole Disposition thereof is of the Lord Prov. 16. Prov. 16.33 this is enough to satissie some Those that would have more of this Argument let them to the Folio's of Aquinas Bellarm. Marlorat c. 2 2ae Q 95. A. 8. Li de Clerieis c. 3. in locum Particularly the Lot here fell upon Matthias v. 20. And Joseph was so just as to Acquiesce therein as well as T'other we must likewise be contented with our Lot what Ground so ever God hath cast it in whether the Lott of Jonah or Matthias light upon us we must say with Eli Dominus est it is the Lord doe He what seemeth good in his own Eyes whatsoever 't is in ours With Paul we must study Content in all Conditions Phil. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Nathaniel c. the Gift of God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉
either Pliny tels us Nat. Hist that the Eagle knowes her young ones by their eyes their perspicacy and unlesse they can outface the Sun that she rejects them as a Bastard brood but I must tell you God knowes his children by their hands their liberality and will own no withered Jeroboams God requires no costly sacrifice as of the Jews Pauper est Altare Dei the calves of our lips Oblations of our hearts and hands is all He looks for and therefore to do good and to distribute or communicate forget not Heb. 13.16 Heb. 6.10 for c. Hebr. 13.16 And God will not forget c. Sola misericordia comes defunctorum Mercy is the sole companion of the dead and God hath given men wealth non tanquam Dominis sed Dispensatoribus not as unto Treasurers Enthymius but as to Stewards Imitate then the wise one in the Gospel Luke 16. For to every one shortly shall bee said Redde rationem Give an account of thy Stewardship And believe it none shall make a more comfortable reckoning at the Day of Judgement then the charitable man if you will believe the Judge Himselfe Matth. 25.35 Matth. 25. who there takes notice onely of such Actions as Feeding Clothing Visiting Ministring and those He sets upon his own Account Mihi fecistis Ye have done it unto me and therefore Himselfe rewards it with a Venite Benedicti Come yee Blessed c. And who thus practise the Communion of Saints here need no whit doubt his Eternall fellowship with them hereafter POEM 40. PArticular Accounts you have had hither Now take the Totall of All Saints together And that 's Communion Union with the Head And all the Members mutually shed Both the Saints Militant and Those above All knit together with the Bond of Love So that strong Sympathies thence rise in All So far as suits Each State reciprocall Yet not as though we Prayers might addresse To our Related Saints in Blessednesse Or as their joyes had leisure to look down On our poor Accidents of Smile or Frown But that in Generall both joyntly Pray Stil for the Churches Consummation Day The Number of th' Elect might be suppli'd And All together shortly Glorifi'd Thus Earth's Hosannah onely not so long And Heavens Halleluiah's the same song Thus Love 's the Cement of the World the Chain Links Heaven to Earth and Earth to Heaven again Where Strife is Hel's begun but where This Love There 's Heaven i th' bud below full blown above No Article of Faith Cures more complaints Then This Communion of All Blessed Saints The COLLECT The Epistle Revel 7. v. 1. to 10. The Gospel Matth. 5. v. 1. to 13. Almighty God which hast knit together thy Elect in one communion and fellowship in the mysticall Body of thy Son Jesus Christ our Lord grant us grace so to follow thy holy Saints in all vertuous and godly living that we may come to those unspeakable joyes which thou hast prepared for them that unfainedly love thee through Jesus Christ c. Vpon The four Ember weeks at the four seasons of the year The ARGUMMNT OF all the solemn Fasts as Lent holds the first so these the second place times of Dovotion anciently observed at the four seasons of the year viz. the first being Wednesday Friday and Saturday after Saint Lucys Day Decemb. 13. the second being those dayes aforesaid after the first Sunday in Lent the third being the said days next following Pentecost Which are the Ember weeks the fourth the same days next after that called Holy Crosse Sept. 14. and they were then observed among other chiefly for these * Leo de Jejunio decim Mensis S. 4. Hierom in Zach. 8. And why then observed Reasons 1. That Christians might not come short of the Jews Devotion but improve the same opportunities to better ends that so consecrating the first Fruits of each season unto God the Remainder of the year might all be Holy 2. That such Devout abstinence might at once chastise the exorbitancies of the ending Quarter and caution That beginning 3. That the Devotions of them might both Apprecate the Almighties Blessing to the Fruits of the Earth then either sown sprung up Ripening or gathered and deprecate the dangers and distempers commonly most incident to those Seasons Lastly with ferventest devotion to Assist the Churches sacred Ordinations which were of old Solemnized the next Lords day following Each of These and which ought as by CHRIST and his Apostles so ever by their successours to bee performed with Prayer and Fasting Luke 6. ver 12. Acts 1. verse 24. and ch 13.3 POEM 42. WHo strictly Primitive Devotion seeks Must Rake out of Times Ashes Emberweeks And blow them too into an holy Flame Of Prayer and Fasting sinfull Lusts to tame Next to the soul Feast Lent these Fasts of old The Church did every Quarter solemn hold That Christians zealous might as Jews appear And Consecrate Each season of the year For if first Fruits grow ripe in Piety Of Things or Times the rest will holy be Then let our Janus zeal at once lament The Sins forepast the following prevent The First in Advent First sacred Abstinence makes Preparation To entertain the Author of Salvation Cleansing the Stable garnishing the Heart That he may There reside and never part Such vessels as are full can hold no more The Rich go empty while Christ Feasts the poor This true Mortification vices kils And 't is the the Hungry soul our Saviour fils The second in Lent And now conformity to Christ bids Fast And Pray for he did both and more did taste That bitter cup of Divine wrath for us Shall we do nothing when He suffred thus Fasting and Prayer was ever prescrib'd good Before a Medicine and such Christs blood Whom Satan tempting had so foyld a Pull That where he tempts one Fasting Thousands full The third after Pentecost Now doth Religious Abstinence attend That Sacred Spirit which did of late descend On the Apostles and them all inspire Requiting Holy zeal with heavenly fire Those then that Blessings from above expect Must not these Duties in their times neglect But if they look for the descending Dove Must wait with Prayer and Fasting Faith and Love The fourth Sept. 14. And now our Crops are Ripe we going to Reap Hath God no Harvest no part of our Heap That gave it all shall he fill every place And our Hearts only empty be of Grace No Prayer and Fasting now wil quench excesse Both sin and sicknesse of the time suppresse Let these Devotions then bring up the Reare And mak 't an holy and an happy year The Churches last and not the least good sense Was this being sacred Orders to dispense On the Lords day succeeding each of these Sought God by Prayer and Fasting to appease That so by joynt Devotion might be gain'd Choice Blessings on her work and those ordein'd That thence the outward ecchoing inward call