T is ceremoniall for the manner albeit Morall for the matter And this Precept is hedged in on every side lest we should break out of its observance Fronted with a cautiou or command for it will beare both Imperat suadet Remember thou keep Holy it injoyns with perswasion and then back'd with Reasons Reasons from both parties God and Man with some remarkable eminencies above other Mandates They run either barely Affirmative as the fifth or barely Negative as all the other but in this both parts expressed beginning with the Affirmative Remember c. proceeding in the Negative In it thou shalt do no manner of work c. The Breach hereof thus both wayes met withall Again 't is more extensive it not only respects our selves but with a strange particularity involves all our Relations even to five several Ranks viz. Thou thy Servants Cattell strangers within thy gates the wife not mentioned as being included in the first Now every Master of a family hoc habet Episcopale quod habet curaÌ„ animarum hath so much of a Bishop in him that he hath cure of souls viz. care of those under his charge As for this 't is God himself commends Abraham Gen 18.19 Josh 24.15 Gen. 18. as all the good world doth Joshua's pious Resolution Chap. 24. Lastly t is more Alluring then the rest more sweetly exciting and that not onely with more Reasons but with Reasons more insinuative those of the third and second Commandements being formidable and menacing but of this wooing and Allective as on our part beside the indulgent Preface Remember thou keep c. Six dayes shalt thou labour c. A permission or remission of Gods right who might chalenge all rather then an absolute command For the Church upon occasion saith Perkins may separate some week dayes also for rest and Divine Service Joel 2. Yet this withall is no Commission saith he against idlenesse every one being to live by the sweat of his Brows faithfully in his vocation Gen. 3.19 1 Cor. 7.20 1 Cor. 7. out of Genes 3. Six dayes shalt thou c. God here as liberall to us as to Adam in Paradise Of all the Trees but one as Potiphar to Joseph Gen. 49. Let us answer with him How can I deny in this one Remember thou keep holy the seventh day If I indulge thee six for thine own business saith God thou mayst well afford the seventh to my service and that wholly holy For as the Evening and the Morning made the first day the second and the rest of the week The Reasons of this Precept so the Evening and the Morning should likewise make the seventh day The other argument and that a main one is from Gods own example who herein requireth no more then Himselfe performed his own practice being the Commentary upon his Law as becomes all good Leaders For in six days the Lord c. and rested the seventh day Rested This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Figure of condescension to our weak capacities God otherwise not being capable either of Rest or Labour and such indeed Saint Austine and others take all the description of the History of the Creation to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. but a methodizing of it to mans apprehension for 't was all one to Omnipotence to make all the world in a moment and every Species as well as the light with an easie Fiat Let there be Fire and Air and Earth and Water semel simul omnia all things at once existing out of them but so marshalled in the story for our more orderly meditation of them and our more regular imitation of this patern in our own transactions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.1 Be ye followers of God Eph. 5. He means in proportionable actions who fram'd the world in six dayes and rested the seventh rested from Creating not from governing from creating of new Species and kinds of creatures but not from making Individua new singularities for so is he alwayes working John 5. both for Corporals and Spirituals John 5 17. My Father worketh hitherto and I work But to hasten there is Sabbatum pectoris and Sabbatum Temporis That of the mind I shall mention in the close The Sabboth of Time among the Jews was either of dayes or years and both those greater or less the lesser every seventh day and every seventh year the greater when the Passover fell on the Sabboth as at Christs Crucifixion John 19 and every fiftieth year which was their Jubile C. 19. C. 19.28 We reflect but upon their lessâ—… Sabboth of dayes viz. the seventh day and that the Artificial day as John 11.9 being the space of 12. hours from the Sun rising to the Setting of it and so too may the Jews from evening to evening be understood And this too the blessed Apostles altered and by consequence abrogated as to the particularity of the day herein led by the Spirit of Truth and as some think by Christs own example John 20. Consentaneum est Apostolos mutasse diem Melanct. Tom. 2. fol. 363. 'T was necessary saith Melancthon even for this very cause that the Apostles should change the day to shew an example of abrogating the Legall Ceremonies in the Translation of the seventh day Which translation from Saturday to Sunday is not by Patent in the Bible but only by patern because cause the blessed Apostles usually met together on this day 1 Cor. 16.2 Apoc. 1.10 Act. 20.7 and that assuredly by the dictate of the holy Spirit and at least by the approbation of our Saviour again again manifesting himself to be risen on the 8. day So that however happily some will argue and others grant that an Oecumenicall Councell hath authority to constitute another day for publick worship as the second or third of the week yet sure I am they can never have so good a Patern nor yet so great a reason for another day as is demonstrated for this alteration the Patern being Christ and his Apostles and the Reason our Saviours resurrection even that wonderful work of our Redemption Aretius in 4. Mand. Aretius picks out a mystery out of Christs appearing on the 8. day We labour 6 dayes in this life saith he the seventh being the Sabboth of our death in which we rest from our labours Rev. 14.13 Rev. 14.13 and then being raised from the dead on the 8. day Christ in his own Body as then raised shal reward every man according to his works C. 20.13 Rev. 20.13 The Jews then gave God the last day of the week but good Christians better honour him with the first they kept their Sabboth in honour of the worlds Creation but Christians in memoriall of an higher mercy viz. its Redemption and therefore reason good the greater work should carry away the credit of the Day whose Duties principally consist in these two things viz. A Rest
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
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
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
this Festivall saith He viz. to the Honor of the blessed Trinity to the Memoriall of all Angels Saints Apostles Martyrs Confessors and all Elect Children of God whatsoever For indeed this Feast me thinks Ezek. 1.1 is like Ezekiels creatures full of eyes behind and before at top and underneath looking upward in a fense on the Saints Triumphant and downward too on the Saints Militant looking as 't were round about the world uniting in a devout contemplation the Head of the Church God himselfe and those two noble constitutive Parts thereof the Triumphant and the Militant piously grounding upon that Article of our Creed The Communion of Saints and seconded out of the Epistle for this day Revel 7.3 Revel 7. where the sealing of the Saints speaks them the Saints Militant also being such without question as receive the Seal here i. e. Grace in their Heart as well as a signe of of their Profession in their Forehead and therefore as these words so this Festivall in their Intendment that applied them to it is also of the Saints that are upon the earth and that this Day of All Saints is not to bee coarctated to either but intimates Relation to all Saints whether alive or dead and there is a Latitude of christian Piery that without either Affectation or Superstition may well reach them all As first Those above our Communion with the Saints in Glory consisting chiefly in these things viz. on our Part a glad Apprehension of their happinesse an Honourable Mention and Memoriall of them the praising God for such good Instruments and our Indeavours for due Imitation On their part the Reflection being Joy at our conversion with prayer in generall for our vindication and for felicitous consociation And first we joy in their foelicity as men do for their friends in high preferment to think how they like Abraham are gone up the Hill to the top of happinesse while we like his Servant and the Asse remaine in the valley Gen. 22.2.5 Exod. 14. in this valley of Tears servilely burdened with sin and sorrow Yet 't is some mitigation of our misery thus to apprehend not onely some few of our dear Correlations but so great a Part of Christs mysticall Body to be in foelicity like Israel passed through the Red-sea safely arrived on the Banks of Canaan while we are here either toiling in an Egypt or passing through the Waters of corruption and affliction that they are Comprehensores i. e. Possessours of the Land of the Living wearers of those Robes and Palmes and Crowns Revel 4. This chears us somewhat Rev. 4.10 that are but Viatores Poor waifaring Pilgrims here yet rejoycing in hope shortly to bee Partakers with them in those things which yet eye hath not seen nor ear heard nor entred into the heart of man into all which the Saints above are entered And therefore secondly We ought to make alwayes honourable mention of them the second branch of our communion with them for if the wicked dilights so to speak well of the covetous Psal 10.3 whom God abhorreth How should the Righteous delight to speak well of the Glorious whom God so highly loveth as never to reflect on them without worthy and honourable expressions The righteous Saints the pious Saints the blessed Saints the glorious Saints their victorious Name being as Solomon saith like the Confection of the Apothecary Eccles 7.1 Cant. 1.3 Eccles 7. Vnguentum effusum as an ointment powred out Cant. 1. which the Box of their mortality being broken should spread the more of their perfumes among us so far as concerns us making good that of Davids Prophecy Psal 112.6 Psal 112.6 The righteous shall be had in everlasting Remembrance and that Quoad aeternum nostrum on our part too as well as on Gods during all our Lasting as well as his Everlasting And thirdly As we ought thus to commemorate them with all Candidid Attributes and Titles so must wee praise the World 's great Benefactor Psal 150.1 for sending it such pious Patterns and so eminent Examples Psal 150. Praise ye the Lord in his Saints so St. Hierom reads it and praise him for them they being Speculum Pietatis as it were our Glasse of Christianity whereby to dresse all parts of our Conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Jude speaks of the quite contrary They are set forth as an example Jude v. 7. for us to write after their fair Copy chalking out our to Actions all the wayes of Innocence and holy candour and to our Sufferings the pious Resolutions of victorious Patience and this is our Communion with them These things are the Ground of all the Churches Celerations and of this Books Reflection Ne volumine Temporum ingrata obrepat Oblivio Hierom. in Catal viror illust Deo Beneficiorum ejus Solennitatibus Festis Diebus statutis Dicamus Sacramúsque Memoriam Lest through the Tract of Time ingratefull Oblivion blot out the Favours of Almighty God we Dedicate and Consecrate the Memoriall of his Gifts and Servants to Him in Solemn Festivals and set Times of Devotion Nor is that Nobler part of Christ's Church the Triumphant so totally insensible of the Militant but that They make good this Communion even joying at our poenitence conversion Luk. 15.7 Lu. 15. There is joy in heaven over a sinner that c. and sure that is as properly imputed to them as any as most concerning their own species and if the Script say They joy in such a case Contrariorum cadem est Ratio let the Logick Rule of Contraries tell you whether the Sympathy be not general thogh above the reach of passion yet are they not without compassion toward their militant Fraternity I and in the general praying for their vindication apparant in that same Prayer of the Souls under the Altar Re. 6 Quousque Domine c. Rev. 6.10 How long Lord how long holy and true dost thou not avenge the bloud of thy servants c I say this universall Sympathy for Particularities Hence are inconsequent is a main part of the Communion of Saints Saints Triumphant with Saints Militant and no more Interruption to their present Happinesse then the Reflection on their own former sufferings both praying for a full consociation in Eternal Blessedness Luke 14.16 Christ that King of Glory and his Guests above both desiring that His House may be full that House where such a Supper is prepared and so many Mansions Revel 22.20 Rev. 22. He which testifieth these things saith surely I come quickly the Saints of both sorts saying Amen to it Even so Come Lord Jesus that all Partners being admitted all the Members under that One Head collected all their joy may be full and the Body mysticall compleated for this 't is that the Orthodox Church doth cry to God so earnestly In the prayer at Buriall That it may please thee of thy gracious goodnesse
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