of Scripture that worship such Rom. 14.23 and 1 Cor. 8.4 and will hardly come off from self-condemnation and flat Idolatry And whether this or that other object of their worship be the worst I leave to the Readers Judgment that Divifie such as never were holy men as the * Dr Sutcliff examinat of Rom. cap. 7. Pagan souldier that pierced the side of Christ by the name of Longinus the Millenarian Papias Becket Sanders Garnet c. most or all of which stand Sainted in the Tiberine Calender I may say with one * Dr Abbot Antipol p. 3. non Martyres Domini though in charity I add not sed Mancipes Diaboli til the crowd is so great that the whole yeer hath too few days to be devoted Et tot templa Deûm Romae quot in urbe sepulchra Heroüm numerare licet But confining unto truth and modesty we understand here such Solemnities as St Austin speaks of Festa quae vel ab ipsis Apostolis vel gener alibus Consiliis instituta à toto terrarum orbe servantur Which either by the Apostles themselves a As those concerning Christ c. or by general Councels instituted b As those concerning the Apostles Epist 118. are observed throughout the Christian world and all these in their proper seasons as neer as can be aim'd at by Mortality the Substance clothed with the circumstances of the Performance and as on these good grounds so likewise for good ends we celebrate them Eccles Hist lib. 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only as a memorial of the Dead saith Eusebius but for an holy imitation of the Living Sancti non servitute sed charitate honorandi would all of Durandus his side were as ingenuous in that The blessed Saints are not to be honoured with any worship either of Invocation or Adoration but only with love and the charity of Imitation which indeed calls on us to look both on their Actions and their holy Passions sending us also to Prayer and Fasting and other duties of Mortification wherewith beside the set and solemn times of devout Abstinence each of these Festivals is to be attended both these Solemnities as it were making up the soul a pair of Angels wings much furthering her flight to heaven and even grounded on the law of Nature to regulate piously those two raigning Passions of our Joy and Sorrow with which all the Actions of our life are mixed so that whatever we can do or may be done unto us still the sequell is one or other of the said Affections and our Life according Wherefore the Church of Christ that most absolute and perfect Schoole of Vertue hath by the special direction of Gods good Spirit hitherto inured men from their infancy partly with dayes of Festival exercise for the framing of their Joy and partly with Times of a contrary sort for the regulation of their Grief by both These I say consecrating the whole life to God And here it must ever be remembred that the intent of the Church in these her holy Solemnities is not only to inform us in the Mysteries which are commemorated but also and that chiefly to conform us thereby unto Christ our Head and his glorious Members which is the sum and substance of all our Celebrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles word of exhortation Phil. 3. Phil. 3.10 Conformable unto him if not thus affected by them we neither approve our selves of the number of his Followers nor of his lively Members but these well improved are multiplyed Advantages to Devotion a Christian practice I know not whether of more Piety or Antiquity Eusebius telling us how Dionysius Bishop of Alexandria Eccles Hist lib. 7. cap. 19. above 1400 years agoe wrote upon this Argument And do not all the golden Fountains of the Fathers both of the East and West Coloss 2.16 the Greek and Latine Church flow with the same streams Quorum saluberrima est Authoritas whose Authority's a sufficient conduct in Saint Augustines Judgment that there 's no fear of falling into Saint Pauls Reprehensions * Loco praecitato either touching Times Gal. 4. or Abstinence no kinn to Heathenish Observations 1 Cor. 8.8 or Judaicall Reserv'dnesse but a religious Obedience on better grounds and ends of Piety more claiming interest in his Commendations 1 Cor. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All being done decently and in Order and tending onely to Gods Honour his Saints Memory and our Edification Without which 't is too visible Religion will soon languish and even die away by degrees †As Sir W Ra. prophesies de lege Mosaica prope initium into Profanenesse Heresie and Atheism But that a Disquisition swell not into a Volume I referr your further satisfaction herein to those too Starrs of the first Magnitude in the Church of England judicious Hooker a Eccles pot l. 5.373 and the learned b His defence of Christian Feasts Featly PNEM 4. Gods first born People the selected Jews By his command Solemnities did use New Moons and Sabbaths and the Sowre-herb-Feast Those of Weeks Tents of Purim and the rest Both fixed Feasts and Fasts to let them know When they should humbled soules when gratefull show Which Scions since the Christian Church transplants Grafting on nobler stocks and soil that wants No pious care to cultivate their Spring For Christ's advance and his Saints flourishing Two raigning Passions in our Hearts do grow Sorrow and Joy both which to temper so That neither may transgress the Church hath fix'd Her solemn Feasts and Fasts both duly mix'd That the most low-roof'd souls may learn thereby To tune their Griefs to Sin their Joyes pitch high These are the harmless Books of Ideots where Without all Superstition Truths appear All else without Book by such marks may know What Lord such places persons times doth ow These are Religions Boundaries where we The Pious steps of our Fore-fathers see Weekly solemnizing i' th' Sabbath blest Our grand Creator's Works and sacred Rest Till that Judaick Term Grav'd with his Son Rose the Lords day by 's Resurrection Whose saving Mysteries of Life and Death By Annual Returns These keep in Breath Lest else in Story as in Act forgot All in Atheistical oblivion Rot His humble Birth his Tragick-Passion His Rise Triumphant and Ascension With the Descending of the sacred Dove All kept t' augment his honour and our love And as peculiar Feasts tend the bless'd Three So one the undivided Trinity Good offices of Angels are observ'd With love to them worship to God reserv'd And since our Faith saith Truth is founded on Prophets Apostles seal'd with the Passion Of bleeding Martyrs those are Registred As golden Pipes while we adore the Head And least Joy wanton on so numerous Feasts The Church sometimes calls us as mourning Guests Shifting the Scene minding our Hopes of Fears Mingling our Bread with Ashes Drink with Tears Such
life-giving bread so that the Schools in Generall and many of the Fathers where opinioned from this John 6. that there is a kind of divine seed infused by the Eucharist not only into the souls but into the bodies also of faithfull Receivers whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vivifying Quality inclineth and as 't were fitteth them to a Reviviction non Disputo sed Credo ut Credo Edo how far the words may bear it I dispute not but believe him that said it John 6.54 whosoever eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day The Ascention of Christ. matt 28. mark 16. luk 24. * * 50. And he led them out as farre as Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carryed upp into heauen Here the Plate POEM 16. Upon this day as the Sweet Prophet sings The Sun arose with healing in his wings The Sun of Righteousnesse which lately sate In a Cloud Red as Bloud yet now in state He reapproacheth with Refulgent Rayes Cheering our sadness Lengthning of our Days Our declinations of Mortality Into a Solstice of Eternity This day the Lord made and it sorrow marr'd Nay This day made the Lord that is declar'd His Mercy on others many wonders show'd But now his Power one on Himself bestow'd This stronger Samson breaks the cords and bands Of death and Hell with his Triumphant hands See honest Joseph here from Prison come In Christ Returning from deaths dungeon The Gates of Gaza Samson bare away But Christ the Gates of death unhing'd to Day Stout Daniel here from fierce companions free While Christ returns from vanquish'd Divels See Here is that Temple which Jews did destroy Yet as foretold repaired the third day Here Jonah too the whale doth cast on shore Now the devouring Grave doth Christ restore Which Morsell hath Death's stomack so sick made Hee 'l one day vomit all that 's therein laid Mean time the Grave 's well Metamorphosed Thus warm'd by Christ Fear not to go to bed For though what 's sown do dy yet see the Graine With gay advantages revives again In stead of mouldring Drought Green-Flourishing Each single vertue many Multiplying Christ thus our humane Nature did calcine Not Transubstantiate into divine But what was naturall Spiritualize By the exaltation of the Qualities More then Angelick Beuty Crowns that Face Where the Forme of a servant late took place That Body new Agility doth move Who 's Center 's not below now but above Enfranchis'd too from Earth's necessities And supports humane by Divine supplies Needs neither Rest Food Raiment as before As being to hunger thirst and tire no more And when Christ fed since 't was not Him to nourish But onely his Disciples Faith to cherish And in his Body rais'd those wounds and scars Became the brightest parts in their orb stars Such the Prerogative spiritual is Of bodies glorifi'd of Christ and His. First fruits imply the Later look what he Injoy'd we shall for act though not degree Each vessel full of true felicity According to its Receptivity If we mean while but rise from graves of sin And Transitories which most buried in If of such Bats we pitch an Eagles flight And to be where this Carcass is delight Then doubt not but who thus the first partake The second Resurrection bless'd shall make Thus by the resurrection of the dead The Living's Faith is chiefly comforted The COLLECT The Epistle Col. 3. ver 1. unto 8. The Gospel John 20. ver 1. to 11. Almighty God which thorow thy only begotten Son Jesus Christ hast overcome death and opened to us the gate of everlasting life we humbly beseech thee that as by thy speciall grace preventing us thou dost put into our minds good desires so by thy continual help we may bring the same to good effect through Jesus Christ our Lord who liveth c. Vpon Ascension Day or Holy Thursday DISQUISITION 14. WEe may well say of this Feast as the Jews of that same Sabbath John 19. John 19.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this is an High Day dies Solennis a day of Joy to all Generations both in respect of Christ our Lord and of all true Christian people as being the first day of Christs Ascension in the flesh for his Deity cannot be said either to ascend or descend this being the first day of his sitting in joy and glory rest and triumph The Proem at the right hand of God And as to our selves This the first day as it were of our right to Heaven the first day that our Nature entred there whence we have both a Priviledg and an Assurance to follow as this day the sentence of our corruption was changed and in stead of that curse in the beginning Earth thou art c. it was now said unto our Nature Ascend to Heaven and which never was to Angels Sit thou at my right hand c. Heb. 1. Sure Heb. 1.13 an inestimable happinesse was Christs personall Society his bodily Presence while he lived on earth could the hardened Jews have seen or seeing have perceived it but Light came into the world and darknesse comprehended it not They like the brutish Gadarens had rather have their swine then this pearle while the devout Saint Augustine made it you know the chiefest of his chiefe desires Romam in Flore Paulum in Cathredra Christam in Carne S. August 3 chief desires To have seen widowed Roome in her Virgin Foelicity to have heard that Divine Oracle Saint Paul out of the Pulpit but above all to have embraced his Redeemer in the flesh And could then have sung his Swann like Anthem the Nunc dimittis as cheerfully as old Simeon could willingly have closed his eyes with that blest object How full of joy needs must his presence be on earth in whose presence is fulnesse of joy in heaven I and who still carryed Heaven along with him And so fill'd with this joy of his presence were his Apostles he having oft miraculously sed them by Land saved them by Sea instructed them both by Sea and Land that they could not with patience endure once to think of his abscence or hear of his Departure and therefore one of them to enjoy him longer disswadeth him from his sufferings Mat. 16. though he be called Satan for his labour the rest in a sad copartnership of sorrow lament the death and losse of him Mat. 16.22 All his other actions were desiderabilia but this parting as another death here their affections cry out with the Pilgrims of Emmaus Mane nobiscum Domine we have now most need of thee Advesperascit For now the dark evening draweth on c. All of them at his Final valediction his telling them of his Ascending to Glory seem impatiently unwilling to stay behind him John 13.37 John 13.
worthily doth the Church honor the holy Trinity the whole Trinity of Persons together as else-where in severals Declaring the wonders that he doth for the children of men Blessing and praising that same sacred Triad with Saint Paul and other Churches out of him Rom. 11.36 Of him and through him and for him are all things unto him be glory for ever Amen Lib. Sent. distinct c. 36. Ex Augustin de Trinit l. 6. c. 10 Where Lombard out of Augustine for as one was the Master so the other was the Founder of the Schools saith ingeniously that these Prepopositions Of Through For are not to be confounded For Ex doth denote the Father of whom are all things Per the Sonne by Whom are all things And In the Holy Ghost in whom are all things God the Father is the Fountain of all goodnesse God the Son as the Conduit and God the Holy Ghost as t were the Cistern And therefore Remeent in Flumina Fontes Let all our streams comfortable Blessings return in Thankfulnesse unto our Fountain As all our Fresh Springs are in thee O GOD so we desire they should also flow back unto thee And therefore turning Contemplation to Devotion Let us with the four and twenty Elders here fall down before him that sits on the Throne saying Thou onely O blessed Trinity art worthy to receive Glory and Honour and Power for thou hast created all things for thy wills sake they are and were created Amen POEM 19. Mysterious Blest and Sacred Trinity Inspire thy Worm that it aspire to Thee AETernall Father whence all Beings spring Deservedly thy Power they doe all sing Thy Providence too ecchoing that power Supporting guiding all things made each hour How strong and sweet through all How bright do st shine That while all take their own wills none but Thine While All things else then keep their first due Station Let not Man fail the End of his Creation Since Essence Life and Motion flows from Thee Le ts ' gratefully Return back all the Three Blest Lamb that dumb before the Shearers wer't Give and Accept a vocall gratefull Heart And let the Golden Fleece of thy rich Merit Purchase us Heavens Kingdom to inherit And loyall to it make us own thy Power As Soveraigne Lord as well as Saviour And thou O sacred sanctifying Dove Descend into our Hearts with wings of love Hatching thy Graces there that once fleg'd wee May back again to Heaven mount with thee To nestle in that Rock those Clifts of Spice And ever chaunt with Birds of Paradice Mean time what gift so fits this Three in One As our Triangled Hearts Rendition The COLLECT PRAYER The Epistle Rev. 4. v. 1. to the end The Gospel John 3. v. 1. to 16. ALmighty and Everlasting God which hast given unto us thy Servants Grace by the confession of a true Faith to acknowledge the glory of the eternall Trinity and in the power of the Divine Majesty to worship the Vnity we beseech thee that through the stedfastnesse of this Faith we may evermore be defended from all adversity which livest and reignest c. Vpon the LORDS DAY in generall DISQUISITION 17. ALmighty God as his mercies are not only private and particular but publick also and Vniversall so will he not be contented only with Family Devotions though those he seasonably expecteth and accepteth but also he will be honored in the visible Congregation of his Saints and Servants and that too not alone in those solemne Anniversaries which are as Constellations of our Gratitude for blessings of the first magnitude But also for his Continuall Mercies which are as the Multiplied Starres renewed every moment And therefore doth justly challenge although he need it not our weekly returns of publick Piety and Gratulation And albeit His Glory be capable of no Accession by us or Diminution according to that of Job Job 9.15 Psal 16.2 and David yet his Revealed will which is our Rule and Conduct and his outward Name and Honour claimeth our best publick Worship and Devotion and that with a speciall Memento in his fourth Commandement Remember thou keep holy c. Where I shall not enter the Lists with the Sabbatarians and their Antagonists which undiscreet Combatants have rather wounded one another then rescued the Sanctimony of the Day Indeed by their Polemicall Discourses making more knots then they have untied The Doctrine of the Christian Sabbath being like a Skein of curious Silk which with affected Hands they have so sullied and be-ruffled Athanas Homil 1. that many well-meaning people know not how to make a right use of it and it may well be feared that Charity hath lost more by them then Truth hath gained And therefore waving the fruitlesse Controversie I shall herein keep the Scope of my Whole Book and endeavour briefly to vindicate the Piety of the Christian Sabbath The Jewish Term is Sabboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saxon appellation Sunday and the Christian from Christs Resurrection the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The LORD changed the Sabbath into his own day for a Seminary of the Gospel Lords Day nor need either Denomination inject a scruple to wise men so long as All retain agreement in the sanctification of it And indeed as Saint Austine well though in another case Desiderant auditorem potius quam expositorem The Commandements are so well known and so often expounded this especially that we rather want Hearts to practise them then heads to understand them And this you know designeth both the Time and Place of Gods holy publick Worship Levit. 19.30 Not as there were any inherent holinesse in either or any thing below but onely relative i. e. as chalenged by GOD Athanas Homil. and by Man devoted And so both are the Time and Place Holy Day and Holy Place Holy Sanctuary holy Ordinances both equally sacred Levit. 26.2 You shall keep my Sabboths and reverence my Sanctuary c. Now one that assisted the Reformation of Religion with as much Learning and Modesty as any defines this Commandement well to be Morale praeceptum de Ceremoniali A morall precept wrapped up in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Lord changed the Sabboth into his own day for a Seminary of his Gospel Tract 50. in Johan Ceremonials For sure there was somewhat of both in it the Ceremoniall part not now in force is first the Precise seventh day from the Creation Which in cases of Travell and remote distances is impossible to be retained the same universally Secondly the strictness according to the rigid Letter Thirdly the Mode of hollowing it with Oblations and Ablutions c. The Morality of it chiefly consisteth in these First the fixing of a Time for Divine publick Worship Secondly That Time to be at least one day of Seven Thirdly that day to be hallowed by corporall rest and spirituall Devotion so that it is Morale quoad genus Ceremoniale quoad speciem
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
for his Master and that on such an Instrument viz. the Cross though a Cross inverted Alstaedii Isaacsoni Chronolog which made some amends for his sufferings so in his owne Country and City of his Father the place called Patras a City of Achaia a region of Greece where he was crucified about the eightyeth year of Christ POEM 22. OF all the Twelve Saint Andrew leads the van Whose Name well suits a stout and valiant Man And such was he who here from Sea to Land Commands himself and all into Christs Hand Changing his Element but not his Trade Fisher of men instead of Fishes made The Church is now his Ship his Doctrine's Nets Wherewith to Christ a multitude he gets And after all this deligence he dy'd As for so like his Master Crucifi'd Thy call O Christ may 't with us so prevail To leave our shrowds of pride and to strike sail To thy commands to quit our nets of sin Nearer relation to thee so to win To turn our former hurries toil and care To pious indstury for Souls welfare And if thou please call for them down to lay To follow thee these vessels of our Clay The COLLECT-PRAYER The Epistle Rom. 1. vers 9. unto the end The Gospel Matth. 4. vers 18. unto 23. Almighty God which didst give such grace unto thy holy apostle S. Andrew that he readily obeyed the calling of thy Son Jesus Christ and followed him without delay grant unto us all that we being called by thy holy Word may forthwith give over our selves obediently to fulfil thy holy commandments through the same Jesus Christ our Lord. S. THOMAS Here the Plate Vpon the Feast of S. Thomas DISQUISITION 20. THat Church which of all the world kept to Saint Pauls rule most exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.40 Let all things be done decently and in order next unto Saint Andrew that first Disciple of our blessed Saviour Celebrated the Commemoration of Saint Thomas and therefore methinks they * Austin in his Meditations on the day do a double trespass that say His memorial is kept last in order as being the last of all the Apostles that believed whereas he marcheth in the van of the Church militant according to her Regular computation from Advent he is one of the foremost rank and the foremost of it saving one and that indeed but worthily his Haesitation and Confession being a leading star to our Devotion injecting not onely a serious apprehension of our Frailty but above all the rest evincing the confirmation of our Faith the History of this Apostle of all the four Evangelists is onely by Saint John declared Joh. 20.44 c. the rest perhaps Nominate him in the Catalogue of his Disciples as Saint Matth. chap. 10.3 and Saint Mark chap. 3.18 but Saint John alone records his story who indeed best could do it the other writing but by information as Saint Mark and Luke and Saint Matthew saw but in part but Saint John writeth by Intuition and affectionate experience from the beginning as he be-begins his first Epistle 1 Joh. 1.1 That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life all his senses were throughly informed having so long interchanged Bosoms with his gratious Master and therefore we may well accept his Testimony in the Gospel Vers 24. for this day Iohn 20. wherein is recorded for our caution and instruction both Saint Thomas his frailty S. Thomas his history consisteth of his Frailty and his Faith and his Faith his frailty appeareth in a double fault viz. in his absence and his incredulity first his absence vers 24. Thomas one of the Twelve which is called Didymus was not with them when Jesus came Christ had promised to his Apostles a little before his Passion Matth. 26.32 his reappearance to them after his Resurrection Mat. 26. After I am risen again I will go before you into Galilee Now then according to his word even the same day of his Resurrection the first Lords day that ever was kept he came when the doors were shut into the place where the Disciples were gathered together and stood in the midst and said unto them Peace be unto you when the doors were shut not while they were shut Aret. in locum meaning that t was either late in the evening say some at what time doors use to be shut or that they were opened by some body of the house unknown to the Disciples so Marlorat but as most acknowledge In locum he came in miraculously yet not by Penetration as some foundly imagine through the wood and Iron of the doores but Creatura cessit Creatori as Saint Hierome In Epist ad Pammachium the creature there gave place to the Creator as did the Grave-Stone at the Sepulcher these dores did here unto our Saviour but as those did to Saint Peter Act. 12.9 and to some other Apostles Act. 5.9 i.e. opened of their owne accord Acts 5.19 Chap. 12.9 however unperceived by others and then was the time our Saint Thomas was not with them the Shepherd had been smitten and the sheep had been scattered but here they began to recollect together againe and Saint Thomas is the onely stray that returneth not at least not now seasonably to the Fold but his absence might be involuntary many occasions might enforce it and so he might not deserve all Maldonats censure In locum Per negligentiam aut timorem that either upon supine neglect or cowardly fear saith he Saint Thomas being absent from the Apostles assembly lost the first sight of his Saviour punished with the want of those divine infusions which the rest then received Be diligent therefore in frequenting the Congregations of the faithfull where the Ordinances are Orthodoxally dispensed lest you fail too of Christs presence Matth. 18.20 Bern. in locum and remain under Infidelity they that gather temporal Manna on Gods day following their seculars lose their labour and themselves Exod. 16.27 faller is Sancte Thoma faller is si videre Dominum sper as ab Apostolorum collegio separatus alas thou art deceived Thomas His Absence very much mistaken if thou thinkest to see Christ out of his Church and Colledge of the Apostles Non amat veritas angulos sed stat in medio Christ who is Truth seeketh no corners no Conventicles but standeth like vertue in the midst of his Temple of his Disciples of his Holy-Congregation in the midst of the seven golden Candlesticks Rev. 1. Rev. 1.12 T is none of his light that is hiden under a Bushel But albeit Saint Thomas his absence might be his owne sorrow yet may we be glad of it his doubt occasioning our infallible assurance so that he might invert that speech of his Master Joh. 11. John 11 to
Gospel Matth. 23. from vers 34. to the end Grant us Lord to learn to love our enemies by the example of thy Martyr St. Stephen who prayed for his persecutors to Thee which livest and reignest now and for ever world without end Amen S. IOHANNES T was Eagle sighted Iohn that best could pry and search into the mistigue trinity earth to ascend darkenes to fetch light from heauen is strange yet like such was his flight The Plate here Vpon the Festivall of St. JOHN the Evangelist DISQUISITION 5. THis St. John was one of the sons of Zebede and had at length for better reasons as much as his Mother asked for him Matth. 20.20 Chap. 4. 18. he was the brother of James surnamed the Great where by the way take notice how Christ at first made choyce of Brethren as Matth. 4.18 Simon which was called Peter and Andrew his brother So afterward Simon and Jude brethren sons of Alphaeus and here John the brother of James Hereby prudently providing against Schisme and division both by corporall and spirituall correlation For what ever it would have been in That sure in this Age one of them had been too little to prevent it We shall here reflect upon this Saint first as a Disciple while abiding with his Master and then as an Apostle sent out with Commission from him St. John his double Notion both which I take to be sufficiently distinct Notions First as a Disciple for so He oftnest stiles himself through his Gospel and 't is exemplary humility not terming himselfe a Master in Israel though one of the first Magnitude but a Disciple yet with some Emphasies The Disciple and with a quem dilexit whom Jesus loved John 21. not onely one of his Triumvirate admitted to Mount Tabor John 21.7 Matth. 17.2 but even the most eminently beloved Disciple at least Extensivè as the School speaks though intensively He bespake all of them alike Aquin. tom p. 1. Quaest 20. Ar. 3. John 15.9 As the Father hath loved me so have I loved you Continue in my love Which sure St. John did eminently being the last at the Crosse and the first at the Sepulcher besides his amiable sublime graces and coming unto Christ so young for which 't was certainly that Christ shewed more signes of favour and familiarity to St. John then to the rest For he is said to have leaned on his breast at Supper and when St. Peter and all his other fellows were silent only he durst ask Lord John 13.24 which is he that betrayeth thee John 13. When the Eagle broods saith Plutarch the Chick that cometh of that Egge that lieth nearest her heart is best beloved of her and so here Coloss 2.3 our St. John leaning on that breast in which are hid all the treasures of Wisdome and Knowledge may well gratefully acknowledge himself honored with the Title of the Disciple whom Jesus loved Whereof his fellow Disciples had a kind of jealous emulation which our Saviour checked in Peter John 21. the Dialogue is obvious in the words fore-going where St. Peter neglecting the charge given himself both as to life and death is curious touching St. John John 21.19 What shall this man doe to which Christs Redargution is If I will that he tarry c. What is that to Thee c. teaching him and all Excentrick Spirits to move in their own Spheare not to examine others but their own imployments 1 Cor. 1. 1 Cor. 1.25 c. 7.20 1 Thess 4.11 See to your own calling and Let every man abide in the same calling wherein he is called studying to be quiet and to meddle with his own business 1 Thess 4. Seasonable cautions for this Age so over-full of Bees and Apes all these being parallels to that of Christ What is that to thee Confining all to their professions and that in all matters Theological Ecclesiastical Political moral Oeconomical for each of them may say each one of another Function Quid tibimet What is that to thee for neither of them must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.15 as St. Peters word is Play the Bishop in another mans Diocesse For What is that to thee Advising on the contrary to do good unto all men Gal. 6.10 especially c. For else 't is easie for the wisest to mistake as the Disciples here did that speech of our Saviour If I will that c. How heedfully had we need hear Heming in loc and read the Scriptures as one notes when so many Disciples are mistaken apprehending an absolute Affirmative in a conditionall proposition If I will that c. as the Vulgar Translation corruptly taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If for so without any reason or similitude and therefore modest St. John here retracts that error that went abroad among the brethren in the same 23. as some do that translation no man so denominated from grace as our St. John will promise himself an immunity from suffering and especially in such an Age as he then lived in or we now And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally interpreted of Christs coming in that famous execution on the Jews oft mentioned in the Gospel Matth. 23. and 24. Luke 19. and John 21. which John survived thirty years continuing not onely till Titus his time but through Domitians and Cocceius Nerva's to Trajans reign above an hundred years after Christs birth and so 30 years after this coming of Christ was past and by what Irenaeus adds of the Seniores qui non solum Johannem viderint sed alios Apostolos And it is probable that some other of the Apostles lived to that time of Trajan also That St. John wrot this Gospel at the intreaty of the Bishops of Asia constituted by him is affirmed by Eusebius And yet for all his modesty there was somewhat in it what ever fell out afterward as will appear anon he was in present the Saul among his brethren Inter Delphinas Arion highest in his Masters affection and records it thankfully as his most honorable Title and Fount of all his graces that he was the Disciple whom Jesus loved and leaned on his breast Nay St. Ambrose saith that Christ too leaned on his bosome saying there was Sinus triplex a threefold Bosom whereon Christ did rest who else had not whereon to rest his head viz. in Patre Divinitas in Matre virginitas in Evangelista Johanne Fides in the bosom of his Father rested his Deity in his mothers bosom rested his virginity in St. John Evangelists bosom rested his faith and confidence bequeathing his dear Mother to His sole care and affection and Him to Hers as a mutuall legacy John 19. And thus having seen him as a Disciple most beloved let us now take one view of him as an Apostle publishing the Name and Faith of his dear Lord and Master 'T is said Ephes 4. that Christ ascending Eph.
4.11 gave some to be Aposles and some Prophets and some Evangelists and some Pastors and Doctors according to his will distributing to every man a severall gift 1. Cor 12.11 St. Peter was an Apostle but not an Evangelist St. Mark an Evangelist not an Apostle St. Matthew both these yet no Prophet St. Augustine a Doctor but no Martyr St. Laurence a Martyr but not a Doctor But behold saith one the beloved Disciple was * Portan Petrus de Palude all these in his Epistles an Apostle in his Apocalyps a Prophet in his Gospel an Evangelist in his Faith Sufferings a Confessor in his preaching a Doctor St. John the Divine in his chastity a Virgin in his readiness and will to suffer a Martyr yea the Protomartyr saith Osorius suffering inwardly when Christ outwardly Osorius in locum St. Stephen will spare him the Figure of a Sympathy Amans quippe plus in amato quam in seipso patitur 't is an high complement that a lover suffers more in his beloved object then in his own person suffering yet St. John both did and suffered much in his own person also 1. The same is he that testified and wrot these things John 21.24 v. 24. is for his piercing sight into high mysteries well Emblem'd by the Towring Eagle Jovis ales right his quil writing the Divinity of Christ against Ebion and Cerinthus early Hereticks and Grandfathers of Arrianisme as that is of Socinianisme and later errors beginning his Gospell before Moses or the beginning of the world and ending his Revelation beyond all Historians beyond Time it selfe or the end of the world He chiefly lived at Ephesus where he wrot his Gospel in the 69. year of * Euseb Niceph at the desire of the Asian Bishops by him there constituted Christ whence the neighbour Churches of the lesser Asia were by that division made by the Apostolical Synod Acts 15. alotted to his Visitation for his diligence wherein and testimony to the truth he was by the Pro-Consull of Asia transported to Rome to suffer about the 90. year of Christ where being miraculously preserved in a Chaldron of scalding oyl Alsted Chron. Euseb Ec. Hist l. 3. c. as the three Children in the fiery furnace he is banished by Domitian into Patmos a disconsolate Isle of the Aegaeansea where the defect of earths accommodations was advantagiously supplied with heavenly Revelations and afterwards recall'd by Cocceius Nerva home to Ephesus Cocceius Nerva Though some write that he suffered after under Trajan yet the most and best write that he died there of an Apoplexy Anno Christi 104. aetatis 102. Happily determining the forementioned ambiguity of our Saviours words according to the Disciples aprehension of them Tarrying till his Master came not by any violent but a naturall dissolution And now as Aristotle said Metal l. 2. c. 1. if Timotheus had not been we had not had so much sweet musick but if Phrynis which was his Master had not been we had not had Timotheus So here if St. John had not been we had wanted much of the Evangelical Harmony but if our great Master Jesus had not been gracious to his Church it should not have had such a John to ornament it and therefore in this holy Saint as in all others we honor and praise through the Servant but his Lord and Master POEM 8. Coelestiall Herauld that dost draw Christs Line No lower then from Pedigree Divine And like a Towring Eagle from above To drooping Man describ'st the God of love Of love to all but Thee above the rest Because so young Thou leaned'st on his Breast As thou his Honour so we thine make known Must love Thee twice for His sake and thine own Who soonest comes to Christ doth longest stay Nor shall the boyling Oyly Chaldron slay Whom Christ but hints should tarry till he came Or Nature summond in her Masters Name Though Torture spare him yet will not Exile Malice extrudes him into Patmos Isle What must the Best expect yet sees he more There then in 's Asian latitude before Into that Angle of the Earth being hurl'd He sees an ample Prospect of the World Of Heaven and Earth and Seas Hell not conceal'd All future Times and Actions there reveal'd Deserv'dly then of all the Saints thy Birth We celebrate with Christs throughout the Earth His early and late fruit the rest we sing Their Deaths as Waiters on him Suffering Lord though our Zeal to thee make no such hast Draw and accept of us among Thy last And while ware banish'd to this Isle of clay Do Thou to us thy saving Truths display The COLLECT PRAYER The Epistle 1 Jo. 1. from v. 1. to the end The Gospel Joh. 21. from 19. to the end Mercifull Lord we beseech thee to cast thy bright beams of light upon thy Church that it being lightned by the doctrine of thy blessed Apostle and Evangelist John may attaine to thy everlasting gifts through Jesus Christ our Lord. Amen UPON The Festivall of Innocents Day DISQUISITION 6. WHy the Feast of Christs Nativity is attended with These Saints above the rest St. Stephen St. John and these blessed Innocents Johan Raulin Ser. 2. de beat Innocen is handsomely conjectured by some to shew his comming into the world for all sorts of men of what degree or age soever and by These severally represented or happily that these here applyed rather then other as having more fulfilled that of Christ Mat. 16. Mat. 16. 24. By taking up the Cross and following him There being three kinds of Martyrdom in Christs Cause as St. Bernard notes the first Voluntatis operis both in will and act as that of St. Stephen 2. Voluntatis sed non operis in will Ser. de Innocent but not in Act as that of Saint John The 3. Operis sed non voluntatis in act but not in will as this of the Innocents And sorasmuch as St. Stephens Martyrdom comes neerest unto Christs his Festival is next unto him and in the 2d place St. Johns and in the 3d. These suffering Innocents all three making Christ as in Cant. 5.10 white and ruddy the chiefest of 10000. Candidus in Johanne Rubicundus in Stephamo electus ex millibus Ludolp de vit Christi p. 1. c. 13. in Innocentibus And it was impossible to Christen the Day with a Name of a more vast Reputation then Innocency which dares not signifie any thing here below but the state of the first Man and that of Children and sure he must have little of man in him nothing at all of God the more of the Devil that could so break into the Circle of such harmless simplicity and self-shielding innocence Yet this doth barbarous Herod but which of them he deserves to be known that he may both in person and example be abhorred Then not to wrong the rest as most do by their not distinguishing know there were three Herods and
giving up the bodies and souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service acceptable to God Rom. 12.1 But of what kinde soever certainly they build on sand that lean on any such duties as a satisfaction to man that may be must be made to God it cannot but alone by God and Man there being nothing of proportion in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height of them Arithmetrical or Geometrical either to our numberless offences Mica 6.7 or the object infinite Mica 6.7 Will the Lord pleased with thousands of rams c. Yet however these duties of mortification must be performed ex necessitate praecepti not as the means that 's Christs merits onely but as commanded Isai 22.12 Isai 22. and out of conformity to Christ 1 Pet. 2.21 who though he humbled yet you know he tormented not himself nor did any of his Apostles do so We must ferre Crucem non creare i. e. bear his Cross when imposed by him but not make our own We may and now must with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue the body by mortification 1 Cor. 9.12 and devout Abstinence thereby disarming the strong man of the weapons that our Flesh lends against us who is indeed most strong ex infirmitate nostra by taking advantage of our weakness Substract we but the combustible matter and his fiery darts will out of themselves and prove but as Granado's against a wall of Adamant Pride and Lust are the devils not to be cast out but by such Mortification Matth. 17.21 Prayer and Fasting of which all other good works I may say as S. Paul doth Heb. 13. not as the Rhemists Promeretur Deus Heb. 13.16 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With such sacrifices God is pleased as is exemplified in Nineveh and even in Ahab himself 1 King 21.19 POEM 12. WElcome sad glad day which old time inrouls Among the exceeding gaudy daies of souls For though thou be'st ordain'd the Body's Fast Yet art thou the choice spiritual repast The soul is gayest when the sable weeds Of true remorse o're-spread her blacker deeds Ashes and tears are the best food of Saints And most revive who spiritually faints Then bate of wonted measures now go less The Spirit is nimbler when freed from excess Pour out thy Soul in pray'rs thy sin in tears Thy tongue in such confession as God hears Thy hands extended too in pious deeds That thy Fast may feast others in their needs From Bow'd Knees shoot thy sighs up and all this With Heart sincere 't is the high way to Bliss Who such Mortifications but home urge Upon themselves shall need no lit'ral scourge Such inward zeal renders a Soul more fair Then all their outward weeds and shifts of hair I these suppressions more extinguish sin Then all vain whips can lash out of their skin Poor Childish satisfaction oh how short Of wrong'd Omnipotence and Heavens Court Your inward med'cine 't is expels the pain Whereas all outward ostentation's vain Reduce then your Devotions no more stray But with heart-sorrow vindicate the day Whose Sackcloth too resembleth the black hue Both of our sin and sorrow to it due Whose Ashes equal Monitors may be Of our Corruption and Humility Whose blacks should serve to Chastise our vain dress And ashes to scour off our wantonness The Calf of sin that 's fram'd by all the year This day should Sacrifice to ashes here The COLLECT-PRAYER besides three other pertinent Collects in the Commination The Epistle Joel 2.12 to 18. The Gospel Matth. 6.16 to 22. Almighty and everlasting God which hatest nothing that thou hast made and dost forgive the sins of them that be penitent create and make in us new and contrite hearts that we worthily lamenting our sins and acknowledging our wickedness may obtain of thee the God of all mercy perfect remission forgiveness through Jesus Christ Christ riding to Ierusalem mat 21. mar 11. * Luc 18. Ioan 12. * 7 And they brought the Colt to Iesus and cast there garments on him and he sat upon him 8 And many spred their garments in the way and others cut downe branches of the trees and strawed them in the way 9 And they that went before and they that followed cried saying Hosanna blessed is he that cometh in the name of the Lord. Here the Plate Vpon the Solemn Fast of Lent DISQUISITION 10. LEnt which is the Saxon Apellative of the Spring is so ancient and solemn a Fast that like the River Nilus we can scarce finde the head of it of very eminent credit and continuance in the Christian Church we read of it both in the Greek and Latine Fathers though not without some difference of the several times 't is mentioned by * Epist ad Philip. Ignatius Irenaeus two of Saint Iohns Scholars by †Hom. in Levit Origen who lived not long after them by Cant. 5. de quadragessima the famous Councel of Nice little above 300 yeers after Christ where they mention the fourty daies of Lent as a thing known and long observed before their time by Tertullian the first of the Latine Fathers and perhaps too highly so by Saint Cyprian his Scholar and by that renowned Triumvirate and contemporary Pieties Saint Ambrose Saint Augustine Hooker l. 5. Field l. 3. Church and Saint Hierome in their writings frequently besides a whole Cloud of witnesses since even down to our own times Some observe Jejunium triplex distinguishing a threefold Fast Expectationis the first was a Fast of expectation and such were those of the Iewes for the Messiah before the Bridegroom came Contemplationis The second was a Fast of Contemplation Such as of Moses and Elias and others sublimating the Spirit by unclogging of the flesh Refrenationis The third was a Fast of restraint Matth. 24.44 and bridling in corruptions The two former directly concern not us only in the figure as to grace in present and Christs future coming But the third the Fast of Refrenation we all much stand in need of I the best of men the very Apostles themselves Matth. 9.15 as our blessed Lord himself told them after the Bridegroom once was taken from them then should they Fast which having him they needed not who on all occasions was a bridle to their extravagancy whose Eye onely or Word being present could do more in them then all Austerity and strictest discipline in others yet after such example and Instruction they are injoyned Fasting after Christs departure Then shall they Fast in those daies shall they how much more then need We all whose helps are too little to restrain corruptions The first Command we read of laid on man after his Creation was this of abstinence Gen. 2. and you know Gen. 2.17 the Law of Iustice was given by Fasting Moses Exod. 24. and so again restored by Elijah Exod. 24.18 1 Kings 9.8 1 King 9. The Iewes had all their weekly
Psal 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Prayer praise saith the Jewish Proverb is the sum of all devotion If then a single Heart be too barren of Thankfulness borrow a Magnificat of Mary My Soul doth magnifie the Lord Jobs gratefull extasie Quid faciam as if all were too little what shal I do unto thee O thou Redeemer of Men. A Te Deum of all the Saints We praise Thee O God c. Joyn with that grateful Consort Rev. 5. Rev. 5.11 Worthy is the Lamb that was slain to receive Power and Riches and Strength and Glory all outward and inward gratulation for ever and ever And because true Gratitude is Gratiarum actio not a Thanks-saying but Thanks-giving it must be evidenced in our Emendation our bettered Conversation Since Sin hath cost so deer as the dear Son of God O beware how we come ever so in debt again As 't was our sins that crucified Christ once so renewed sins will even crucifie him again Believe St. Paul else Heb. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.6 at least to themselves They crucifie and in his honour the Lord of Glory Every unrepented sinne is as a Thorn a Nail and Spear unto him In a word Those that are the Fleshes Souldiers crucifie Christ but those that are Christs crucifie the flesh with the affections and lusts thereof Gal. 5.24 Gal. 4. And to close up with comfort as an effect of all Christs sufferings How can we but rejoyce to see our Reconciliation made with God of Enemies thus to become Friends Sons Heirs Coheirs with Christ and all this saith the Apostle 1 John 2.2 through the bloud of his Crosse 1 John 2. Oh what a comfort is it to Spirituall Israel to see the sinful Pharaoh and his numerous Hoast all drowned and overwhelmed in this same Red Sea St. Bernard Well may that Father invite here to a Feast of joy Jubilate Coeli plaudite Terra universitas Creaturae And let the Apostle English it unto the Readers Heart Phil. 4. Phil. 4.4 Rejoyce in the Lord alwayes and again I say Rejoyce Rejoyce inasmuch as ye are partakers of the sufferings of Christ 1 Pet. 4. that when his Glory shall appear you may rejoyce And now to shut up all shut up thy Saviour in thy Bosome go act the devout Arimathaean as thou hast alwayes beheld Christ on the Crosse now take him down from thence and bury him in a new Tomb that is in the Tomb of a new Heart embalming him with sweet odors that is of Faith Prayer and Good works and at least so far imitate the Jews that you do seal the Sepulcher and the Seals are his Word and Sacraments which if well impressed will hold him faster then the Grave and Death Thus as stout Luther said Who takes such care of the Good Friday of his Death need never doubt a joyfull Easter of his Resurrection The Resurrection mat 27 * mar 16 lu 24. Ioan 20 62 The high Preistes and Pharises assembled to Pilate 63 And saide etc. 64 comande therfore that the sepulchre be made sure untill the third day etc. 65 Then Pilate saide unto them ye haue a watch etc 66 And they went and made the sepulchre sure with the watch and sealed the stone Here the Plate POEM 15. IF great Sorrows be Dumb how shall this speak Which Heart-strings may as soon as Silence break Yet if a little vent may save the Cask From breaking I 'le adventure the sad Task But how shall I begin With words or Tears Informing of your Mournfull Eyes or Ears Or both Oh where shall I begin this Act Plenty doth stifle Copiousnesse distract Shall I forthwith as with an Onslate scale The Mount Mount Calvary and give you all His sufferings at once or shall my Pen Take sharp Revenge on those accursed men That so despighted Him as this might fit Sad Subjects and a Grief-distracted wit Though Sorrow 's an ill Methodist yet we Like Him we treat will grieve more orderly And with a needfull contemplation Glance at his first view his last Passion Both which speak his whole life one crimson thred From Circumcision to his Crosse dy'd red His stable flight and Travels touch'd before His Dangers and long hardships I passe o're Hast'ning to th' Garden but what a sight there Our dear Lord turn'd all agony and fear A sad Transfiguration oppos'd quite To that of cheerfull Tabors glorious light Yet Cure Eccho's our curse a Garden-plot 'T was kild our sins you see as 't was begot But what strange Fountains in this Garden run Of Sweat of Tears of Blood stream'd all in one Christ is a Triple-Island in all these And in cold night without Sin or disease Oh may that threefold Juice of his prest soule Purge sloath melt hardnesse cleanse in us what 's foule But see an Armed crew as ' gainst a Thiefe To ceise him comes and who commands in chiefe But ev'n his own deer Judas heightning this With the dissembled badge of love a Kisse Of treacherous enemies there 's none to those Of our own House take heed of Bosome foes Their Lanthorns heer their Swords and Clubs of wood Discry them sons of Darknesse men of Bloud Yet Christ accoasts his danger scorns to flee Dares answer I as ask them Whom seek yee And if his vailed presence strike to ground How shall his Reveal'd Glory such confound But coming to themselves they transport him For all 's kind miracle to Malchus Lim To th' High Priests Hall that Forge of all his woes Where he the Wit of Malice undergoes He 's harras'd up and down from place to place 'Twixt Herod Pilat Annas Cajaphas Some Jews some Gentiles He 's their Tennis-ball Tost to and fro and hazard runs for all There quite forsaken of his own they strive Who shall the most ingenious snares contrive Which they begin with Accusations high Treason ' gainst Caesar ' gainst God blasphemy As He so His traduc'd though both act this Giving to God his own and Caesar his No matter 't is so constru'd and He 's try'd 'T is voted He must needs be crucify'd He that had kild the Living must be spar'd But he that rais'd the Dead no mercy shar'd Nor is their wrath so kind as soon to ease Him of a burdenous life but Themselves please With varying his reproach his lingring smart And fain would crucifie Him in every part When er'e you would annumerate his woes Add to our Sins his multitude of Foes Right Sampsons Antitype here in full Court Brought forth to exercise their spleens and sport They blindfold him that to all giveth Light And spit on him whose spittle restor'd sight And then who buffets him they make demands It needs no prophesie our wicked hands While their Soules naked or but rag'd in sin They doubly strip him next of clothes and skin With barb'rous whips and stripes Jews think ynough Making long Furrows with the Prophets Plough
the Apostles Lazarus is dead and I am glad for your sakes that I was not there to us this Saint may turn it saying Christ lives and I am glad for your sakes that I was not there that you might believe through my incredulity and that 's his second fault we may not call it Infidelity it being but a particular act of dubitation and no habit of Renunciation Sins in our Nature are like Circles in the water propagating one another to the utmost Banks of our life we need be the more vigilant in preventing occasions of them Saint Thomas his former offence drew on this his absence caused Incredulity and that passioonately expressed Except I see in his hands the print of the Nailes c. Saint Cyril and others would fain excuse him Apud Mald. in locum and so return the favourable accident of his dubiety attributing it all to sudden passion and nothing to Incredulity as being extreamly greived that he lost the sight of his Master fearing he should never see him again From those words which he remembred Iohn 16.15 Serm. 156. de Temp. Saint Austin also saith that these words are but vox inquirentis non negantis the voice of an Inquirer not of a Denyer Doceri voluit Confirmari desideravit while he speaketh thus saith that Father he sheweth he hath a mind to be taught a desire to be confirmed Saint Ambrose too saith that he doubted not here of the Resurrection but the manner of it These are charitable extenuations but Truth himself reprehends him be not faithless but believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed many circumstances highten the infirmity if not carry it above one As first He was one of the Twelve as it were a Master in Israel a well instructed Disciple Secondly that he gave no credit to the rest of the Disciples though ten to one coming within some danger of that of Christ Luke 10.16 Luk. 10. He that dispiseth ye c. for he beleft neither Thirdly By suting his ill thoughts with as peremptory words Except I see c. Except I put my Finger c. Except I thrust my Hand c. i.e. Except I measure all by all my senses and find exact proportion I neither can nor will believe And herein to see the state of nature how blinde to discerne the things of God! Quid est fides nisi credere quod non vides Austin Tract 20. in Johan Heb. 11.1 Quo minus Argumenti plus Fidei videbat Hominem confitebatur Deum Aug. in loc And specially that hardest Article of the Resurrection which to the senses till Saint Thomas his experience seemed but a Fiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerneth not the things of God 1 Cor. 2. He hath his Faith at his fingers ends and yet for all this Christ treats him with so milde a Dialogue working so mercifully upon him as that his Sore was made his Salve his lowe ebbe became a floud of Faith and what was in him but as a grain of Mustard-seed became a great and fruitfull Tree and let us be of those Birds of Heaven that shelter under the branches of it Let us so shelter that we neither presume nor despair not presume for if the Apostles had their Slips we may well fear falls not despaire seeing how sweetly Christ here restored Saint Thomas to an eminent and most exemplary confidence My Lord and my God! and therefore t is a good caution Memento peccati ut doleas Petrarch I. de Rem Dialog 8 Memento mortis ut desinas Memento divinae Justitiae ut Timeas Memento Misericordiae ne desperes Remember sin to mourn and mend Remember death that thou must end Minde divine Justice that thou fear And mercy that thou not despaire Then though thou be a Didymus i. e a Twin and but of half a Spiritual Birth dubious and of a wavering Faith Christ will make thee a Thomas for perfection as that Name signifieth whose Faith shall be a comfort to thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfectus ceu perfectio Psal 37.37 and a pattern unto others to which Christ leadeth him by a sensible Demonstration vers 27. infer digitum using the method of his own terms and exceptions and thereby much convincing much attracting him bring hither thy finger c. and put thy hand Vers 27. c. He knew well what Thomas had said though absent and that speaks his God-head he condescends to Thomas and his other Servants weak desires and that speaks his Goodness I shall not think it here worth while to mention that needless question which many make a business of whether Saint Thomas did actually touch Christ or no when we know it was his resolution Vers 25. vers 25. and our Saviours offer vers 27. and for the Objection t is said onely Vidisti Credidisti Thou hast seen and hast believed an easie figure of Video pro Intelligo absolveth the Riddle to see and to perceive or understand are all one and so all the senses may see and interchange with one another Videte gustate Psa 34. Psal 34. O taste and see how gratious the Lord is Let us touch him Spiritually Col. 3.1 2. c. And yet more frivolous is that question whether Saint Thomas his words were an Exclamation My Lord and my God some Socinianized Grand-children of Arrius may pretend them to proceed onely from Passion as an Exclamation Lord what is that I touch c. but the Text is clear and by our Saviours Interpretation that to be Lord and God vers 28. Vers 28. Vt brevissima sic absolutissima Confessio saith Bullinger t is a short Apud Calvin in locum but a sweet and absolute Confession two words involving the two Testaments the sum of the Creed As much honouring Christs Resurrection saith one as those three Kings or the Wise-men did his Nativity Austin his meditat in Festo and with the like three presents he means sure Spiritual presents Tu es Dominus there he confesseth him a King the Lord Deus that declares him God and Meus that presents him Man and we may carry it yet higher by the Emphasis in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord and the God for many in Scripture are so called Magistrates and others besides in Opinion as the Apostle saith there be many Gods 1 Cor. 8.5 and many Lords 1 Cor. 8. but this the Paramount Psal 50.1 a very pregnant Text against unbelieving Jews and misbelieving Arrians Socinians and others my Lord and my God and not onely God but Lord also hinting our submission to his Golden Scepter our obedience to him as well as our beliefe in him They who are out at the Lord must never look to be in at the Jesus He is a Saviour to none but unto whom he is a Ruler if in that sense then may they in the other say My Lord and
my God and not onely both Lord and God in general but in a sweet particularity applyed my Lord and my God T was the frequent speech of Luther Luther's frequent saying that much Divinity was couched in Pronouns these indeed bring all home in pious Application so David O God Psal 63.1 thou art my God and so the blessed Virgin In God my Saviour so here my Lord and my God mine by Promise mine by Stipulation mine by Oath mine by Gift mine by Purchase Ferus in loc mine by Participation Tolle Meum Tolle Deum as Ferus sweetly take away this Relative and t is as if there were no Antecedent take away this propriety and t is as if there were no such Lord in all the world no Christ or benefits by him and Faith is it must effect this Pray therefore each one Lord I believe help mine unbelief that however weakly I may yet say truly My Lord and my God with Saint Thomas who did not onely say it here but Preached it to the utmost parts of the earth becoming afterward Indiarum Apostolus the Apostle of the Eastern Indies converting the Nations of Tabroban and others Alstaedii Chronol c. 27. to the utmost Ocean of the East as Alstaedius writes where after a long pains and pilgrimage he fulfilled his own words sometime spoken to his fellow-Disciples Ioh. 11.16 Let us also go and die with him changing onely the Preposition not the Proposition dying for him being Martyred in the five and thirtieth year of Christ his Master POEM 23. SAint Thomas day's among the Festivals Fit usher to the Natalitials Of our great Lord ' cause he above the rest The Christian Faith in humane hearts imprest Where others Faith leads our Intelligence His doubt instructs Beliefe from common sense And what before was wrapt in Mystery Is now Transparent Handle me and see Learne of this Saint Christ's wounds to look upon As Earnest of thy Resurrection His Finger points thee to that open side Where thou mayest all thy Sins and sorrowes hide Directs Thee to those Hands of victory That can protect and Crown eternally And these He to remotest Indies taught A richer Treasure then their own he brought Where he to save their better part did stay Till they his worse with Martyrdome repay What more could Man then Travel Preach and Dye All which did He for Christianity Perfection therefore justly Crown 's his Name Whence Christian Faith to such perfection came The COLLECT-PRAYER The Epistle Eph. 2. vers 19. unto the end The Gospel Joh. 20. vers 24 unto the end Almighty and everliving God which for the more confirmation of the faith didst suffer thy holy Apostle Thomas to be doubtfull in thy Sons Resurrection grant us so perfectly and without al doubt to beleive in thy Son Jesus Christ that our faith in thy sight never be reproved Heare us O Lord through the same Iesus Christ to whom c. The Conuersion of Paul Act 9* * 3 And as he Journeyed he came neere Damascus suddenly there shined round about him a light from Heauen 4 And he fell to the earth and heard a voyce saying vnto him Saul Saul why persecutest thou mee 5 And he said who art thou Lord And the Lord said I am Jesus whom thou persecutest etc The Plate here Vpon the Conversion of Saint Paul DISQUISITION 21. ALbeit this day be not so fine as others in the Calendar yet is it a Festival altogether as solemn in the Church and though it be not cloathed in Scarlet as the rest yet is there as good Spiritual entertainment provided for it nay and with this eminence above them all that the Church Celebrateth the Conversion of none but of Saint Paul and good Reason for it too though we read of multitudes and some of them strange enough yet no Conversion so miraculously effected or so beneficial to the Church of Christ This glorious story is recorded in the ninth of the Acts being somewhat like that old Effigies in Diana's Temple Tristis intrantibus Act. 9 hilaris Exeuntibus that was sad and Lamentable at the Entrance but chearfull and all joyous at the Exit or like Jacobs flock all Ring-straked and speckled Checquered as it were with black and white or if without presumption I might be his Herauld I should adventure thus to Emblazon his Coat of Arms he beareth a white Cross in a bloudy Field with the Wolf for his Crest that badge of his owne Tribe of Benjamin A Cross Argent in a Field Gules But to his story Acts 9. where we may consider him as a Saul and as a Paul his Aberration and his transmutation his natural disposition and his spiritual Conversion the first appeareth both by inditement and his owne Confession the evidence of the Spirit against him beginneth the Chapter Saul yet breathing out threatning and slaughter against the Disciples of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rage was as natural to him as respiration and you see how he breathed others out of breath in the former Chapter a main Actor in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.1 that great Persecution that took off Saint Stephen and others Saint Pauls natural disposition and thereby occasioned that sad Dispersion which yet Omnipotent wisdome turned to an advantageous Propagation of the Gospel but Saul here had a contrary designe desiring Commissions not staying till they were sent him but like our forward Zealots Petitioning for mischiefe Acts 9.2 to persecute both Sexes without equity or pitty that if he found any of this way Inordinate zeal is no better then Fury and well numbred among the fruits of the Flesh Gal. 5.20 i.e. Christians whether they were men or women he might bring them bound to Jerusalem thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many now adaies Translate it He made havock of or was exceedingly mad against the Church and this is the Inditement of the holy Spirit drawn up against him all which upon the matter he confesseth habetis consitentem reum Chap. 22.4 Act. 22.4 I persecuted this way unto the Death I bound and delivered into Prison both men and women and Act. 26. Chap. 26.11 I punished them in every Synogogue and compelled them to blaspheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was exceedingly mad against them and persecuted them even to strange Cities and what could be more said or worse done He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grand persecutor yet when he was in his height as Christs method is to come in at an extreamity even then saith Christ unto this Tempest Be still and to this unclean Spirit Come forth and in this sense especially doth Saint Paul call himself Abortivum one borne out of due time 1 Cor. 15.8 1 Cor. 15 c. I say when he was trooping to Damascus the Lord of Hosts encountred him and conquered him into a more then Conquerour His Conversion when this Sun in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lott fell upon Matthias it was the Gift of God to Him as his Name signifyeth and signifying his Apostleship as St Paul speaketh of his to be not of Man or by the will of Man but by the Revelation of Jesus Christ Gal. 1.12 The Lott here fell not on the Sonne of Rest as Barsabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates but on the Sonne of Labour St Matthias who spread the Gospel through the scorching Africa endeavouring to water those Sandy Desarts of their parched Hearts with the Heavenly Dewes of Christ and his most saving Truth Alstaed Chron. c. 27. all whose pains are at length recompenced there with the Prophets usuall Reward here below that is He is first stoned almost to Death and then Beheaded Anno Christi 51. POEM 26. THe God of holy Order did Ordaine Succession should his sacred Tribe maintaine When therefore Iudas by Transgression fell And the Worlds Ransome for few Pence did sell With Himself in the Bargaine then his Place Did St Matthias by Strict Choice embrace 'Bout which the Apostles meet and Fast and Pray Such Duties best suit an Election Day And having pitch'd on Twins of Piety They leave the Singling to that Deity Who searcheth Hearts and so can best dispence All to his own and their Convenience He by a Sacred Lottery permits Them to discerne which of the Twaine best fits His unrevealed Will and on this Fashion Hath his own Choice prevents their Emulation A Meanes not rashly now to be requir'd Though warrantable then when so inspir'd Deigne Lord Each of our Hearts so to dispose As fitted Instruments to serve Thee Chose And Let the same Love thy Church ours so plant That Faithfull Successours it never want The COLLECT The Epistle Acts 1. v. 15. to the end The Gospel Matth. 11.25 to the end ALmighty God which in the place of the Traytor Iudas diddest cause thy Faithfull Servant Matthias to be of the Number of the twelve Apostles grant that thy Church being alway preserved from false Apostles may be Ordered and Guided by Faithfull and True Pastors through Iesus Christ our Lord. Lu. 1 The Salutation 28. And the Angel came in vnto her and said Haile thou that art Highly fauoured the LORD is with thee Blessed art thou Among women Here the Plate Vpon the Annunciation of the blessed Virgin MARY DISQUISITION 24. THe Pascall Lamb was to be Eaten totally Exod. Exod. 12. 12. Not only his Head and Feet but also his Purtenance And Christ being the same to us 1 Cor. 1 Cor. 5.7 5. And we having already with Mary anointed his Head and Feet id est Meditated his Birth and Death are now Falling to the Appurtenance thereof viz. The Angelicall and Evangelicall Annunciation of his Admirable Conception which the Church acquaints us with exactly in her Gospell for the Day Lnk. 1.26 Luke 1. In whose Story are mentioned three Parties most remarkable as being indeed three severall Natures the Party sending God the Party sent Gabriel an Angel the Party to whom sent viz. the Virgin Mary James 1.17 This happy Message as every other good and perfect Gift cometh down from above c. The Father sends the Sonne descends the Holy Ghost condescends missus à Deo involves them all sent from God Dei fortitudo the Power of God The Messenger here is Mercurius Coelicus an Angel and that Angel Gabriel and that Gabriel signifyeth the strength of God a fit Ambassadour for such an Errand to carry newes of the Lion of the Tribe of Iudah's Conception whose Redemption of the World is expresly called the Srength of Gods Arme v. 51. Of this Daies Gospel Chapter here briefly let us take notice of the Person and his Message The Person was an Angel that our Humane Nature might be repaired after the manner it was Ruined Ad Evam Angelus malus ad Mariam bonus accessit Fulgent de Nat Christi as an evill Angel under the shape of a Serpent was sent to Eve to worke our Woe So here a good Angel is sent to the blessed Virgin Mary with glad Tidings of our Weal Our restitution herein happily proportioning our Fall an Angel to a Virgin and most fitly Why an Angel Here. for Angelis Cognata Virginitas saith one Angels and Virgins are of some Affinity though a great way off Et Coelibatus quasi Coelo beatus was at least a witty Etymology but of this more anon An Angel to shew them Ministring Spirits sent forth for their sakes that shall be Heirs of Salvation Heb. 1.14 And therefore we having such a Guard attending us should doe whatsoever we doe in such a Reverend and seemely Fashion as alwaies remembring we are made a Spectacle to Men and Angels 1 Cor. 4. 1 Cor. 4.9 And this was summus Angelus saith Gregory Quia Summum Omnium Annunciabat supposed to be an Angel of the Highest Order as declaring the Conception of the Highest But this Ministration of Angelick Natures both as to the Messages and Protection Degrees and Orders I shall referve as more peculiar to the Feast of St Michael For the Message it selfe the substance of it is out Redemption The salutation it consisting here of a Salutation And the matter Christs Conception The first ver 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haile Thou that art highly Favoured c. Salutandi formula words that speake only a Forme of Salvation here seasonably used and not to be wiredrawn into a Prayer there being in them nothing either Petitory or gratulatory so that the ignorant and Customary mistake of Them for such made Luther say ingeniously that the words of this Salutation Diez Giron Ave Maria were made very great Martyrs As even ingenuous Adversaries cannot but acknowledge that consider how profoundly some Friers have derived Ave viz. from A. primitively taken and vae that is as without woe and what strange Extracts some make from the three Letters of Ave soil A. to signifie Altitudo Patris the height of the Father V. veritas Filii the Truth of the Son And E. Eternitas Spiritus Sancti the Eternity of the Holy Ghost and so for the Name of Mary making it more fruitfull than het wombe Maria say they involving the five most illustrious holy womē in the Scripture Mary the Sea of Grace and Vertue Michol Abigal Rachel Iudith Abishag Each in a Letter of her Name Maria quasi Maria the Sea of Grace and Virtue And Ave being inverted Eva as she the woman Occasioned the worlds woe so This as opposite saluted as the worlds joy with Ave Fine airie Speculations which who so is taken with may see Plenty of Them Recited in Dr Boys his Postils In Festo Annuntiationisop 662. c. the matter is serious as the Salutation is Exemplarly courteous The Lord is with thee Tecum in utero Qui Tecum in Animo Tecum in Corpore Qui Tecum in Corde
Hieron in vita Iacob Justi Tindal Prae. Dr Hanmer Areticus Calv. Marlorat c. or latter coming unto Christ of the two Namesakes This Iames was the reall Brother of Simon and Iude as they were the reputed Brethren of our Lord being indeed but his Kindred This St Iames was the Author of that excellent Epistle bearing his Name Dr. Hanmer Aretius Calv. Marlorat c. For as the most and best Divines affirme That 'Tother Iames the Sonne of Zebedeus was early slaine by cruell Herod about the very Dawning of the preaching of the Gospel This St Iames was the first Bishop of Ierusalem and of such upright Carriage towards all Annno 63. Baronius ad as that he was therefore Sirnamed Iustus and of such indefatigable Devotion in his Prayers that Hegisippus reports of Him as St Hierom of Asella that his Knees were grown like Camels Knees hard and Brawny Nay St Chrysost saith as much of his Forehead that that was hardned through daily Prostration on the Pavement of the Temple Hom 5. in Matth O how may this Past Devotion draw a Blush into the Forehead of present Irreverence to think how those old Brawny Knees Eusebius largely relates Him l. 2. c. 22. are now adaies all turned into Brawny Hearts To the Charge of this St Iames fell those Confines of Iudea that border on the Mediterranean Sea his Chaire of Refidence as I said being at Ierusalem where after 30. yeares Church-work and Government Alstedius Chro. c. 27. He was made equall to his Brethren Iosephus telling us that He was stoned by the procurement of Ananias Sonne to the high Priest who was therefore hated of the People and removed For so great was the deserved estimation they held of Him that Iosephus numbreth it Inter Excidij causas among the occasions of Jerusalems destructiō the putting of this St Iames the just to Death Antiq. l. 2. c. 8. And Ludolphus notes that Iudas therefore gave that Item hold him fast Cavendo à Popule Cantioning them that the People did not rescue Him and that he was so like our Saviour in Countenance in facie simillimus Iudas Mercator pessimus the Worst of Merchants Euseb l. 2. c. 22. That He used that signe of Distinction to the ignorant Souldiers whomsoever I shall kisse hold Him fast c. at once hinting both St Iames his assimilation unto Christ and the Peoples strong affection to Saint Iames. Yet for all this the Malice of the Sanedrim was stronger for after their Customary Praeface of stoning Him de suggestu aut de pinna Templi dejectus saith Alstedius Alstaedius Chr. c. 27. They Headlong'd Him out of the Pulpit as some still Translate their envy or as others say They Praecipitated Him from the Pinnacle of the Temple as the Divell would have served our Saviour POEM 29. LO in the Zodiack of our Christian Skie Philip and Jacob are the Gemini Which Signe you know doth ever Rule the Knees And for Prayer and Devotion so doe These As They present the Glories of the Sping So doe These Too cause Spirituall Flourishing Shew flowery Pastures leade to Pleasant Brookes In sweet Disclosures of the Sacred Books Although this Saint be sirnam'd Iames the lesse And with St Philip but one Feast expresse Yet Iames the just and Brother of our Lord Who stoutly in those Regions Preach'd his Word That from the Mid-Land Seas on Jury side Whose Metropolitan He did Reside Where having long Preach'd and well Governed Thrown from a Praecipice He 's murthered At length Ithus in that Prophet-killing Town He chang'd his Miter for a Martyrs Crown And the great Eunuch found Experience In good St Philip gladding every Sense By seasonable Dissolving of that Mist Which He was quite lost in concerning Christ To whom He leads Him by sweet Isai's hand Making Him that Praediction understand His better Chariot He carries his Soule To Christ by Faith and Baptism through the foule And dirty Sinne of Pagan Ignorance Him soon to Scripture Knowledge doth advance O happy Travetler that by the way So meets Conversion and commands a stay T' embrace it and by Baptism to seale What Faith did now unto his Heart Reveale That when againe He Homeward shall resort He may as 't were Christen Candaces Court By his great good Example and Relate To Them and us the Gaines of such a Mate That we like Him may piously Dispence With all Affaires to hold Intelligence With God in 's Word and though of ner'e such Place To joyne with lower Helps Deem 't no disgrace Feed on the Plaines of Scripture soare not high Unlesse some Philip or some Jacob nigh The COLLECT The Epistle James 1. v. 1. to 13. The Gospel John 14.1 to 15. ALmighty God whom truely to know is everlasting life grant us perfectly to know thy Sonne Iesus Christ to be the Way the Truth and the Life as thou hast taught St Philip and other the Apostles through Iesus Christ our Lord. Vpon the Festivall of St BARNABAS DISQUISITION 27. ALbeit we finde not this Saint in the Catalogue of the Apostles Mat. 10.2 l. 1. c. 12. Mat. 10. Yet we finde Him numbred among the Disciples though none of the Twelve Yet one of the Seventy saith Eusebius Cujus persaepe fit mentio Of whom there is frequent and honourable mention in the Holy Scriptures very little indeed being to be found of Him else where and He wanteth not any Humane Character that aboundeth with so much Divine approbation And that both by the Testimony of St Luke in his Acts of the Apostles Acts 11.22.24 c. 13.2 c. of St Paul in his Epistle to the Galathians 2. joyning there the right Hand of Fellowship Gal. 2.9 But his Story is more illustrious in the Acts of the Apostles C. 11. 13. Where upon the Dispersion occasioned by the Martyrdome of St Stephen which Divine Providence ordered into an Advantage of the Gospel the Gentiles came to heare of and Receive the Word This Saint as a speciall Instrument to improve the same Acts 11.18.19 is sent with a Commission First to Antioch where first began the Christian denomination Verse 20 Acts 13.2 and let the next Verse tell you how he employed it Verse 21. Who when he came and had seen the Grace of God viz. In the effectual working of his Ministry was glad as in such success of their labors all good men use and such was he indeed as it there followeth For he was a good man full of the Holy Ghost and of Faith and much people was added unto the Lord Then departed Barnabas to Tarsus to seek Saul and having found him in the 13 Chapter the Holy Ghost findes and joyns them both as a pair of Vessels of Election but with a special designation there of Barnaby V. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But separate me Paul and Barnabas the last being in the Original named first Select and
cull them out out of all the heaps of men For the work whereunto I have called them And having with Prayer and Fasting as such business should be done received enlarged Commissions with cheerfulness they commence their journey neither with distances or dangers any whit discouraged Verse 4. Acts 13.4 c. So they being sent forth by the Holy Ghost departed unto Seleucia from thence sailed unto Cyprus c. As your leisure may read the numerous stages of their successful travels or see the perils of them in a glass of Saint Pauls own making 2 Cor. 11.26 2 Cor. 11. Thus Tanquam jugati boves These two as it were Gods chief yoke of Oxen ploughed over much ground and so manured the Field of Christianity that the laborers was not so few as the Harvest of the Church was great Acts 13.48 49. Verse 48. The Gentiles glorified the Word of the Lord and it was published throughout all the Region These were not like Saint Judes Clouds without water but like two plenteous Bottles of Heaven showred their fruitful dews upon all places where they came with their streams making glad each City of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An excellent Spirit being in them as was said of Daniel St. Paul of eminent knowledge and compliant nature Omnia factus omnibus Becoming all to all that he might gain some i. e. Dispencing sometimes with things less material not serving the times but observing them to the advantages of Christianity while our Saint Barnaby at other side carrieth both ability and sweetness in his very name The Syriack derivation speaking him Filium consolationis the Son of Consolation Fit to binde up the broken souls of Gentile-Penitents and pour Christs blood into their gaping wounds the Hebrew Etymology naming him the Son of Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A man of knowledge fitted for Instruction Thus unanimously and profitably did these two pass over many Countreys and some years together and how willingly could I here pass over the difference that fell afterward between them Acts 15.37 Acts 15. as the best Gold must have its grains and lest they should have hence been puft up as we see daily what success can do This was one of those Messengers of Satan and Contention sure one of the worst of them This still is one of the Envious mans constant engines the like difference between Saint Jerome and Ruffinus and many other holy Fathers of the Primitive Church and now adays more of these fire balls are thrown then ever God grant they be but as soon quenched and do as little hurt as this did here between Saint Paul and Barnaby which though sharp was but short and casual Onely about Saint Barnaby's desire to take his Cozen Mark along with him whom St. Paul fearing would desert them again as from Pamphylia he chose Silas and departed This nothing hindering the sacred progress of the work nor any more heard of in the Scripture till both at last participated as of the Labors so of the Sufferings though not at the same time and place yet both for the same cause induring Martyrdom Alsted Chron. on c. 27. wherewith Saint Barnaby was crowned about the Nine and fortieth or fiftieth year of Christ his Master and our Common Saviour POEM 30. Thy name and nature sweetly do agree A Son of Consolation speaking thee And such indeed thou art to groaners under Pressures of sin but else a Son of Thunder Instructing Teachers with Physitians skill To act in order to their Patient still A Son of Lightning too sometimes in jar Flashing with Paul thy Fellow Traveller Yet where the fault determine dare not I But in the best lament infirmity The currant'st Gold hath lowance the best Grain Its Chaff and Sâ—alk yet fruitful so these twain Christs choicest yoke of Oxen which his field So plough'd that it a plenteous crop did yield And as Saint Paul a chosen vessel was So separated too was Barnabas Since therefore in the Christian Horizon Sin 's Night 's so shortned by thy Doctrine's Sun Lengthning Spiritual day we stile thee right For Grace and Glory Barnaby the bright The COLLECT The Epistle Acts 11. vers 22. to the end The Gospel John 15. vers 12. to vers 17. Lord Almighty which hast endured thy holy Apostle Barnabas with singular gifts of the Holy Ghost Let us not be destitute of thy manifold Gifts nor yet of Grace to use them alway to thine honor and glory through Jesus Christ our Lord. S. IOANNES The Plate here Vpon the Feast of St. John Baptist DISQUISITION 28. Sol approprians praemittit Radios THe glorious Charriot of the Sun approaching you know fore-sends a Lucifer to chase the shadows and glad benighted mortals with the news of day so here the brighter Sun of Righteousness the Father of Lights Christ Jesus being now about to rise on the sin-darkned world Praemittit suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here sendeth his illuminated Messenger before him viz. Saint John the Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shining Lamp indeed by Christs own testimony John 5.35 John 5. As that same King of Stars I say so this same Light of Lights lest sudden luster should offend weak eyes dawneth first inpreparative remisser beams Praeco Judicis Tuba Regis Angeius Dei Vox Clamantis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Chrysolog St. John Baptist is the stella matutina the morning Star of that day Spring which from on high hath visited us I that so high a Birth as a descent from Heaven might not want an Herauld that the Monarch of Kings might not travel without an Harbinger nor the Lord of Hosts without his Marshal nor so mighty a Conqueror without his Trumpeter nor the greatest of all Judges without his Cryer The voice of one crying in the Wilderness That no Prophesie might want accomplishment or any State its decent dignity In those days came John the Baptist c. Matth. 3. Matth. 3.1 2 c. So that Ambrose * Sermon 63. Preaching upon this day was not a little troubled where he should either begin or end the praises of Saint John the Baptist Inopem me copia fecit Abundance suffocates expression as over-much Corn choaks the Mill from grinding for whatsoever was eminent almost in all other is found in this one Saint as being an Angel in Malachi's phrase Mal. 3.1 Luke 1.76 John 1.6 Mark 17. Matth. 3.5 a Prophet in St. Lukes an Apostle in St. John an Evangelist in St. Marks a Preacher of Repentance in St. Matthews a Confessor in Ecclesiastical History constantly teaching the Truth and patiently suffering for the same I shall contract all into an Abridgment of his life and death being in his life a Miracle in his death a Martyr In the first glance on his Descent his Birth his Name his Office in his Death reflect upon the Motives Agents and Fortitude thereof In
again And that with abjuration and execration and all the aggravations possible and all this too after Christs indulgent Dialogue with him Thou art Peter c. O see here and lament sad humane Frailty If such Rocks be shaken what shall Rushes if cheif Apostles fall O be not high minded but fear and let him that standeth take heed least he fall Yet let us not take notice of his foul steps onely but also of his washing them Vers 75. Verse 75. He went out and wept bitterly bitterly as ere he sinned O that we could as easily repeat his tears as sins and that we could so vindicate the former acts of our life as he did with the latter being ever afterward a diligent and most successful Apostle as though still a Fishing Catching three thousand at a Sermon Acts 2. till Herod Agrippa seiseth Acts 2.41 and imprisoneth him Chap. 12. Acts 12. intending to serve him as he had done Saint James but that the Prayers of the Church fetched an Angel from Heaven miraculously to release him That afterward about Anno Christi 51. at Rome he expugned Simon Magus whose imposture had so carried away the vulgar that they inscribed Altars to him Saint Peter and Simon Magus Simoni deo sancto to Simon the holy god But Simon Peter made him appear the worst of men though some have so pen'd the story as make the passages rather seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. More Poetical then real Thence passing into the lesser Asia he Preached a while unto the Jews being sometime called the Apostle of Circumcision until his Vision of the Feasting Sheet let down from Heaven with all edible Creatures of the Earth Acts 10. And thence Acts 10.11 emblematically instructed he became a Converter of the Gentiles also as Prudentius excellently Somniat illapsum Petrus alto ex aethere discum Prud. Enchirid Confertum omnigenis Animalibus ille recusat Mandere sed Dominus jubet omnia munda putare Surgit immundas vocat ad Mysteria Gentes Saint Peter dreaming of that Feast from Heaven Stor'd with all Creatures eats not of what 's given God checks his niceness clean expressing all Whence he to Christ doth unclean Gentiles call To which end he went afterward to Antioch Vide Alsted Chron. c. 27. where some write him seven years to have been Bishop and in Anno Christi 67. being the fourteenth of Nero he returns to Rome there abiding not many moneths and that not as Bishop but as a stranger though Damasus writes that he came to Rome Anno Christi 60. which was the seventh year of Nero and even thereby confuting those who affirm him to have sate Bishop there Five and twenty years when as Nero scarse reigned full fourteen in all but there all agree he suffered Eusebius l. 3. c. 1. And Eusebius and others say That in the Sixty eighth year of Christ which was the last of Nero Saint Peter and Saint Paul both both in one day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they had formerly born the yoke of Labors Isaacsons Chro. so now of Torture or rather were both together unyoked with the Rest of Martyrdom Saint Peter being crucified Inversly saith Eusebius to differ from his Master and Saint Paul beheaded by the tyranny of Nero who hence was justly stiled Dedicator condemnationis Christianae The Founder of those Ten Christian Persecutions POEM 32. Here you come forth to see with eyes of mind No Reed but a Rock shaken with the wind A Rock of Confidence and Faith profest Shook with a Faint blast of a Damsels Brest Yet like a well-set Oke rooted the more By storms and firmer after then before This Primate of the Apostles having been Longer with Christ and most his wonders seen Deservedly above the rest he most Doth of his love and stout adherence boast To his dear Lord who too truly descries His Champions fall yet praying for his rise He that left Ships and Nets and World and all When Christ and gainful miracles did call No sooner sees his Paths bestrew'd with Thorn But Peter like the rest leaves Christ forlorn Christ who from drowning Waves supported him He now leaves in a storm to sink or swim But did he not then follow to the Hall Yes to disown him and augment his Thrall Nice to see that High Court and this strange tryal But there espi'd first wounds him with denial Denies in a bad sense himself and next Abjures his Countrey and his Lord perplext Then his poor inch of life to loose so loath That he seals all with a perfidious Oath He whose unstain'd Profession all admire Was thus besmutted at the High Priests fire Was this the Rock not to be mov'd by death So tost and stagger'd by a Maidens breath Was this he liv'd on Miracles was this He that saw Tabors metamorphosis What is best Flesh and Blood left to it self Faith needs must wrack when each is his own shelf How vain all humane confidence how faril Christains 't is humble Faith and Pray'rs prevail Here Satan winnowed the choicest grain Yet our Lords Prayer purg'd off his Chaff again After all this Christ gave him but a look And that the Saint into the Peter strook Reflection and remorse met both together And made fair after though first showry weather Christs eye dissolv'd his frozen heart to tears And from those bitter streams sweet Fruit appears The monitory Cock then timely sings Alarums to his Soul and lends her wings For though his Master at this time he flie Yet for the same at length did stoutly die Lord be thy Word our Chantecleer of sin And when we start let thy Grace eye-us in And then such fractures maugre all complaint Well-set again shall make the stronger Saint Who knows so well what 't is to go astray The care of Sheep and Lambs best take he may Who Heaven most values by such streights as these Seems fittest to be trusted with the Keys I when all 's done this Peter proves the stone Which Christ hath hewn to build his Church upon And though all Tempests of the World assail That Faith yet ' gainst it Hell shall not prevail The COLLECT The Epistle Acts 12. ver 1. unto v. 12. The Gospel Matth. 16. ver 13. unto v. 20. Almighty God which by thy Son Jesus Christ hast given to thy Apostle Saint Peter many excellent gifts and commandedst him earnestly to feed thy Flock make we beseech thee all Bishops and Pastors diligently to preach thy Holy Word and the people obediently to follow the same that they may receive the Crown of everlasting glory through Jesus Christ our Lord. S. IACOBVS MAIOR The Plate here Vpon the Feastival of St. James DISQUISITION 30. THis Saint James was one of the sons of Zebedaeus Matth. 20. This was James the brother of John Jacobus Major and why called James the Great sirnamed James the Great and
say thus Saint James drank of Christs Cup first Alsted Chron. C. 27. Anno Domini 43. And so consequently was the first of all the Twelve Apostles in Christs Kingdom according to his Mothers request in the Gospel for this day But then you may ask how does that part of Christs answer hold Vers 23. It is not mine to give c. especially when Matth. 28.18 it is said Matth. 28.18 All power in Heaven and Earth is given to me c. But saith Austin * Lib. 1. de Trin. Ardens in locum and others It is not mine to give as man and allied to you but as God and equal to the Father so here he gave it Not mine to give out of any partial relation to you being no respecter of persons Not mine to give you now before you have drank of my Cup but here so soon as Saint James drank thereof the boon was granted to sit in his Kingdom and granted in a better sense then ere desired POEM 33. This Saint of active spirit at first call Leaves Kinred Calling Friends Sea Land and all To follow Christ and to that Master dear With passionate affections doth adhere Yet for all this within him there reside Some dregs of uncontrouled wrath and pride Takes after 's Mother and ambitious he Would know o' th' Twelve who should the greatest be Is answered the least Humility Being the cheif Christian magnanimity And then ' cause some would him not entertain He would have Hell from Heaven showre again But Christ owns no such Prayers as do kill And make Religion Midwife to their ill Yet on Christs check doth so himself abate That he proves one of his Tri-umvirate And as in Tabor's glory himself were With his great Master new transfigur'd there For he at length becomes Christs brighter Gem Cut Foyl'd and Martyr'd at Jerusalem The COLLECT The Epistle Acts 11. v. 27. to Cha. 12. in v. 3. at Then were the. The Gospel Matth. 20. v. 20. to v. 29. Grant O mereiful God that as thy holy Apostle Saint James leaving his Father and all that he had without delay was obedient unto the calling of thy Son Jesus Christ and followed him so we forsaking all worldly and carnal affections may be evermore ready to follow thy Commandments through Jesus Christ our Lord. S. BARTHOLOMAEVS The Plate here Vpon the Festival of St. Bartholomew DISQUISITION 31. FAin would I add something among the rest to the honor of this Saints memory but where to finde any true Records either of his works or words is altogether difficult For we finde him named onely in that Catalogue of the Apostles Matth. 10. Matth. 10.3 and else little or no mention of him insomuch that one in his Meditations on him being hard driven applieth to him that of Pliny touching the Nightingale Vox praeterea nibil wittily Mr. Austin however the Reason be indeed quite contrary he being so far from being Voice and nothing else That we hear nothing of his voice nor any speech of his at all For in the whole Scripture the truest Register of the Apostles Asts these two words are all that we finde of him Et Bartholomeus and Bartholomew Matth. 10. And so indeed four times named in the Scripture and no more Matth. 10.3 and then but onely named without any relation of the least word or deed of his not one of the rest of the Apostles but is described to us either by some sirname by his Kinred Countrey or else by some or other remarkable action or expression of him But of this Saint we hear no farther mention then his name in all the Gospel or other parts of the New Testament and for other Authors without a Canonical Foundation they are so full of uncertainty and ambiguity that I shall think it fitter to give you a short Disquisition touching him then a tedious and dubious Peroration Much difference there is among Writers about his person about his profession about his name * Setarius Tractat. de Barthor One who hath writ a Tract concerning the Apostles takes him for Nathaniel and that Bartholomeus was but his sirname as many other of the Apostles had viz. St. Jude called Thaddaeus Bar-Jonah to Saint Peter c. And this he is induced to believe not onely from several Authors that he mentioneth but mainly for that Bartholomew is ever mentioned with St. Philip who was the first bringer of Nathaniel unto Christ and as he thinks still called by that sirname Bartholomew and not Nathaniel and again John 1.45 because Saint John who onely mentioneth the story of Nathaniel doth at several places mention all the Apostles saving Saint Bartholomew while all the rest mention not at all Nathaniel But this Baronius dislikes and disproves saying Some have thought Nathaniel to be Bartholomew Levibus conjecturis permoti Anno Christi 31. Num. 28. moved thereunto by light conjectures For Saint Augustine * In Johan Tract 7. whose authority is beyond all of them affirmeth peremptorily that Nathaniel was none of the Twelve and he adds his Reason Eruditum ac peritum legis neluit Dominus c. Christ chose the weak things of the world to confound the wise c. Chose not such learned and eminent Doctors of the Law the very Reason Ludolphus gives that Nicodemus was not admitted into the number of the Apostles And this I confess is rather to shew who he was not then who he was and therefore let us proceed to see what they say of his Profession And there first * In Matth. eum c. 10. quaest 35. Tostatus Collects him to have been a Fisherman and a Jew of the Province of Galilee and so the Romish Breviary calls him Apostolus Galilaeus but others of great note as the Bishop of Equilinium * Petrus de Natalibus l. 7. cap. 103 c. c. hold That he was no Jew but a Syrian that he was no Fisherman but one of Noble Extract even Nephew and Heir unto a King of Syria as his name intimates which is our third remarkable of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. signifying the son of Ptolomeus as the Greeks and Egyptians speak it but the Syrians call Tolmai saith Jansenius I confess the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymon hath an other Aspect speaks him Filium suspendentis aquas the son of one drawing waters which I refer rather to Spiritual living waters and the Wells of Salvation then those of a mean Laborer or Fisherman Devenere viri Mose duce sex ubi Fontes Etsex forte alii vitreo de rore rigabant Septenas decies Palmas qui Mysticus Elim Lucus Apostolicum numerum libris quoque pinxit By Moses conduct Israel their Tents strew Where Twelve Founts Elim wash with fruitful Dew Where Seventy Palms did mystically grow The Apostles conquering Number to foreshew For as one * Episcop Hispalensis Fol. 10002. observeth Syrium
est hoc nomen non Hebraeum This a Syrian and no Hebrew name hinting him to have been some great mans son of that name and Country usual in Scripture to denominate men sons of their Fathers without other addition Neither is that Objection enough against it 1 Cor. 1.16 for it says not that many Noble but that many Noble are not called and one in Twelve is not many And this seems to me the more probable as wiping off that scandal of Julian the Apostata That mean Fishermen and such were easily seduced and therefore Christ did receive persons eminent in Learning Saul was so and of Authority in the State Nicodemus was so of Wealth and Ability Zacheus was so and so was Joseph of Arimathea and then why not so this Bartholomeus From whose deep silence in the Scripture even in the midst of all the Apostles contentions misprisions or other infirmities for which most of them were at sometime or other reprehended by their gracious Master I cannot but commend his prudence meekness unity modesty and taciturnity that let fall nothing to the breach of either and recommend them to your imitation For as silent and reserved as he appears in Scripture yet Ecclesiastick story rendreth him loud and eloquent in the advancing of his Masters Gospel First unto the Lycaonians and afterwards to the remoter Indians and lastly to the barbarous Armenians whereby their King Astyages for converting his Brother Palemon that after became Bishop of the place he was put to death or rather many deaths in one One so complicated as passed all parallel but the Barbarity of that place and Tyrant being first stoned and afterward excoriated Flayed alive Giving his kin and all that he had Job 1. not as Job saith for his life but for the Faith and Truth of Christ his Master nor is there yet an end of him For some write that they let him hang on the Cross till the day following still preaching Christ till they beheaded him and then indeed that was mercy An. Dom. 51. And hence it is called Duplex Festum A double Feastival some keeping the Five and twentieth of August to his memory others with us the Four and twentieth POEM 34. Fair Elims Wells and Palms did prerecord Th'Apostles and Disciples of our Lord Number and Nature both did signifie Their Doctrines pleasant Fruit and Victory Let us too pitch our Tents here rather dwell That each may have his Palm and Sacred Well May these Palms flourish to the day of Doom i th' hearts of men and all their sins o'ercome Scriptures are justly call'd Salvations Wells In draught whereof Saint Bartholomew excels His Name well suiting sure th' Original Hence doth him Son of Water-drawer call What Springs to Fields to Souls is Bartholomew Who to cool heats of sin brings a cold Dew Some think this was Nathaniel then his stile Runs high a man in whom was found no guile Some think him Princely born and that his Name the Son of Ptolomy imports the same Whose ere he was he for his Master gave His skin Christs truth not his own life to save Being such a fruitful Saint then 't is but Reason His Feast be kept in such a fruitful Season The COLLECT The Gospel Luk. 22. v. 16. unto v. 25. The Epistle Acts 3. ver 12 unto vers 17. O almighty and everlasting God which hast given grace to thine Apostle Bartholomew truly to beleeve and preach thy Word Grant we beseech thee unto thy Church both to love that he beleeved and to preach that he taught through Christ our Lord Amen S. MATHEVS For God to become man a Virgin soule for to conceaue bring forth yet not foule are Miracles yet these good Mathew brings as tidings fittest for an Anaclls wings Are to be sould by 〈…〉 The Plate here Vpon the Festivall of S. MATTHEVV DISQUISITION 32. OBserving Ecclesiastick order the first is here become one of the last scil Saint Matthew the first Pen-man of all the New Testament one of the last among these glorious worthies but so among the last as some choise Dish is at a Feastivall so of the last as none of the least remarkable conversions Mat. 9.9 and though under his own hand yet that of the Holy Spirits Guiding cannot be suspected of immodesty and as Jesus passed by from thence he saw a man sitting at the Receipt of custome named Matthew and said unto him Follow me and he Arose and followed him Wherein you have Christs Invitation and Saint Matthews resignation Our Saviours voice and his Saints Eccho Psal 27.8 somewhat like Davids Psalm 27. Seek yee my Face Thy Face Lord will I seek First the Invitation Mat. 9.9 as Jesus passed He saw c. where are the circumstances and substance of the call circumstances first of Person Jesus and Matthew Matthew a rich man a covetous rich man a covetous rich man in a corrupt office stiling himself the Publican in an Emphatical acknowledgment while the other Evangelists call him Levi and so needing a Jesus Mar. 2.14 Luke 5.27 c. 9.56 Salutare Nomen the saving name of Him who to that end came into the world Luke 9. and here passing forth from curing the Palsied mans body he healed Matthews soul it was his businesse thus to be doing Good even his meat and drink to do the will of his Father who would not the death of a sinner c. his Goodnesse still more amplified from the place and time for that he called Matthew sitting at the Receipt of custome Other Disciples Christ called as they were doing good Mat. 4.18 as Peter and Andrew from Fishing James and John mending their Nets c. But O the Miracle of Mercy he called Matthew when doing hurt and injury executing his hatefull office Sitting at the Receipt of custome and sitting the worst posture of evill the worst of all those three degrees of sinne Psal 1.1 observed out of Psalm 1.1 Now Matthew was a Graduated Publican seated in the chair of the scornful Genebrard in Psa 1. which is worse then either walking in the Counsell of the ungodly or standing in the way of sinners insomuch that Publicans and most hated persons were grown convertibles the Jewes paying no Custome before their Captivity that being indeed alwayes the leader of oppressions so that Publicans we find sometimes joyned with Heathens Mat. 18. sometimes with Harlots Mat. 18.17 c. 21.31 Luk. 15.1 chap. 21. but alwayes with sinners But now to the substance of the Call He saw and said c. he saw not only with Corporall eyes as hee saw many so but with eyes of compassion with eyes of Dilection Vbi Oculus ibi Amor. Here Christ's eye and Affection went together he saw him as a Pearl on a Dunghil as a chosen vessell for a better office He saw him with such eyes as looked on Israel in Egypt Exod. c. Exod. 3. as looked on Saint Peter weeping or on
to distinguish himself from Judas the Traytor though Iscariotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vir Marsupii The man of the purse c. help well yet both of a Name shadoweth out unto us that in the visible Church there will be alwaies some bad as well as good Professors Judas a Devil John 6. aswell as Judas the Saint the Church in an Ark and that had a Raven aswel as a Dove 'T is a Flock like Jacob's all Ring-streaked c 'T is a Net there will be Fish in it of all sorts A Garden will have Weeds aswel as Herbs and Flowers And 't is an Army wherin are spirits of all tempers 't is a Field wherin are Tares as well as Wheat and so shall grow together till the Harvest So that good men may distinguish themselves from ill and again may own their best Alliance for the more credit and advantage of the Truth and Gospel as S. Jude doth his brother James being a man of such repute as that he was surnamed the Just c. as is expressed in his commemoration The substance of St. Epistle of Jue 1. Judes Epistle consisting of a Salutation v. 2. an Exhortation v. 3. and a Caution Vers 2. v. 4. The first is mercy unto you and Peace and love be multiplied i.e. Mercy from God the father in pardoning your sins peace frō God the Son that Prince of peace applying it and Love from God the H. Ghost being the Spirit of love Or Mercy in pardoning your sins Peace in calming your Consciences and Love joyning you to God and one another The Exhortation is Vers 3. to continue stedfast in the Faith once given to the Saints Nay 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. earnestly to contend for it pro aris focis with might and main with all the wisdom of the Serpent that may consist with the Doves innocence to act like naturall agents ex extremum virium to the utmost of ability all little enough to countervail the malice and subtilty of the Supplanter as the caution intimates Vers 4. v. 4. Because certain ungodly men are craftily crept in c. of whose both fin punishment you may read in the sequell of that Epistle Against all which we must as S. Jude did give all diligence v. 3. to write of the common salvation Indeed giving all diligence not only in his writing but in his Travels and preaching the common salvation viz. first in Greece Pontus and Mesopotamia and afterward say Writers with his brother Simon into Persia where besides spiritual cures having restored Abgarus King of the Edesseni Unto whom he was sent Ambassad our saith Alstaed infra unto health is ill requited by the Heathenish Priests of that same Countrey being put to death and sacrificed anno Christi 51. propagating the Gospel both by Life and Death Now for his brother Simon Alstaed in Chronol c. 27. he was surnamed Zelotes from his pious heat and prudent zeal also from his Countrey the Canaanite Simon the Cananite Mat 10.3 who like a showring cloud one of those compassionate Bottels of heaven watered with the Gospel many dry and Desart places sc Aegypt Libya Persia Cyrene many parts of scorching Africa and divers other Regions towards the Western Ocean Simon the last Martyr of the Apostles besides his visiting of some Islands and among others if Historians deceive us not this of our Britain also though others attribute that to Joseph of Arimathaea Anno Christi 63. at length returning home unto Jerusalem Vide Alsted in loc cit that Carnificina Prophetarnm that Shambles of the Prophets having a while succeeded his brother James the Just in that See Episcopall is fastned to the Crosse in the 120 year of his age and so made the last Sacrifice of all the Apostles POEM 38. IN Holy Writ 't is a Divine command That by two witnesses each word should stand And here they are to make the Gospel good This pair of Martyrs seal'd it with their Blood These stood in first relation each to other Yet neerer kin by their Spiritual Mother St. Jude with golden Pencil doth indite A Catholick Epistle and doth write Unto the Jewes dispers'd and Gentilss both To weed up Errors in their early growth And were his Cautions fixed in Each Breast Nor Sin nor Faction would be in request That Love-Letter to Christ's Spouse his Heart mus'd His Hand wrot his Blood seal'd the Church perus'd And as he sent his brother Simon ran Bearing Christ's Name to th' Remote Ocean Adventuring to savage Affricans ' Mongst whom the worst of Monsters Sin he tames Turning their Black Religion to pure Grace Till Sin and Turk rebarbariz'd the place Thence sprinkling Lybian Deserts Egypt's Plains Cyrene and Persia tasting of his pains Nay on our British Isles too story some This Cananite bestowed first Christendom And after all this return'd home and dy'd Last Martyr of th' Apostlee crucify'd Well then is Simon here Zelotes term'd Whose Zealous life and death Christ's word confirm'd And that nor Sin nor Heresy obtrude ' Gainst Christian Faith both wrot and dy'd St. Jude THE COLECT PRAYER The Epistle of St. Jude v. 1 to v. 9. The Gospel Jo. 15. v. 17. to the end ALmighty God which hast builded thy Congregation upon the foundation of the Apostles and Prophets Jesus Christ himself being the Head corner stone grant us so to be joyned together in unity of Spirit by their Doctrine that we may be made an holy Temple acceptable unto thee through Jesus Christ our Lord. Vpon the Festivall of all SAINTS DISQUISITION 36. THe former Festivals presented us with Singularities but this is Festum Catholicum 'T is or should be an universall Holy-Day Whereas Each of the former like a Jacobs-staff gave us the Hight But of particular Stars This like a fair naturall Day shews us the whole Heavens rich varieties Those as Contracted Perspectives Measuring Them one by one but This like a large Glass Ptesenting as 't were a Land-skip of All-Saints together Each of them a Flower this a Posie or if they Posies this a Garden Somtimes those shew'd the Leader somtime the Wings or Officers or peculiar Regiments of the Churches Army but This presents us here with her Camp-Royall her Generall Muster the Maine Battalia of that Noble Army the Army both of Saints and Martyrs I say This is the Catholick Solemnity and not a little mistaken by Some who mistake Themselves to bee the only Catholicks for the most part conceiving this Feast instituted in Contemplation onely of the Saints Triumphant so carrying on their manner of devotion Dr. Donne S 45. in Festum in consideration of them onely this misprision being grounded saith a learned Gamaliel of ours upon Boniface his dedicating that Pantheon given by Phocas to the Honour of Saints and Martyrs but of that kind only yet was there a better consecration afterward both of that Temple and
his owne esteem was in his very Zenith in his scorching Meridian then Christ said Siste gradum stand still or go down rather set at noon which was his transmutation our second Considerable his Conversion Acts 9. and 4. where in the third you have the manner and in the fourth the matter of it Acts 9.3 4. suddenly there shined round about him a light from heaven Verse 3. Divine Illumination is the sole efficient of mans conversion There is no Deriding or Censuring of any no despairing of our selves or others touching Conversion we know not how soon or suddenly the light may shine from Heaven yet much less is there any presuming on such singular examples for the case may differ the good Thief was converted at the first Call and Saint Paul here at the first Illumination Take heed then of both Rocks Scylla and Carybdis and thou shalt escape Demetrius his Shipwrack of Faith and a good Conscience Vers 4. next in the fourth verse he fell to to the Earth and heard a voice from Heaven c. Humiliation is a Christians way to exaltation and brings us even to a Conference with Christ Saul Saul why persecutest thou me and mark the happy consequent of such Antecedents viz. Remorse Obedience readiness vers 6. Vers 6. And he trembling and astonished said Lord what wilt thou have me to do acting according to all those directions following in the ninth Chapter which the Church appositely appointeth as this day's contemplation And here was a strange Trasmutation wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wolf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man a kind of transubstantiation contrary to the worlds Lycanthropy whereby too oft one man becomes a wolf unto another for here ex lupo agnus a very wolf is made a lamb ex vepribus racemus a Bramble becomes a Vine and cockle it self good wheat here as t were Is Grapes of Thornes and Figs of Thistles a Pirate becomes a Pilot the mouth of Blasphemy here becomes Christs Oratour and Satans Trumpet the Organ of the Holy Ghost Quantum mutatus happy all those that find but any degrees of such changed Affections as our Saint Paul did here that can say with him as to evil not I but sin that dwelleth in me and as to every good not I but Christ that liveth in me Rom. 7.20 Gal. 2.20 Rom. 9.3 not to speak of the raptures of his piety Rom. 9.3 that seraphick zeal by which he could have wished himself an Anathema for good of others and increase of Christs Kingdome that it may well be said of him that ex novissimo primus ex abortivo perfectus that of the last Apostle he became the chiefest and of Abortion a man of the most eminent perfection 2 Cor. 5. in Coelis Homo in Terris Angelus saith one of him he was a man in Heaven 2 Cor. 11.23 not onely by his Conversation but in his rapture where he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words and while yet upon the earth chap. 12.4 he was a kind of Angel insomuch Origen saith that many thought him to be that Holy Ghost which Christ had promised to send after his departure From what a lowness was Saint Paul here raised unto what a height see what strange Changes here Grace can effect what then can Glory be therefore like him alwaies obedient to the Heavenly vision whether in his word or secreet motions that so you may be renewed in the Spirit of your mind till each one with Saint Augustin come to his Ego non sum Ego I am not now the same as heretofore and that so made appear by redeeming of lost time and by a bettered Conversation as Saint Paul did 2 Cor. 11. in labours more abundant 2 Cor. 11.23 c. quot verba tot tonitruae Hier his words were like Thunder And one of Saint Augustins three chief wishes was Paulum in cathedra Prud. Enchirid. To have heard Paul out of the Pulpit or seen him in the chaire Hic Lupus ante rapax vestitur vellere molli Saulus qui fuerat fit adempto lumine Paulus Mox recipit visum fit Apostolus ac populorū Doctor ore potens Corvos mutare Columbis He 's now a sheep that was a wolf before And Saul being blinded makes Paul see the more His sight receiv'd the Gentiles Doctor preves His holy Rhetorick turns Rav'ns Doves Thus our Saint Paul though he arose a Red and fiery Sun of persecution yet was his Meridian full of miraculous splendor and Illumination and his setting with more blush of penitence and passion vindicating his former time and mistaken zeal with multiplyed labours in propagating the true Gospel so that while other Apostles had their particularly designed Circuits totum pariter Mundum Paulo He was more then any the universal Bishop and had the whole World for his Diocess left to his peregrination and which indeed as the Sun in the Apostles Zodiack he did run through or the most known parts of it viz. Seleucia Phrygia Pamphilia Galatia Macedonia Athens Corinth Ephesus and the rest of the Graecian and Asiatick Churches besides the Mediterranean Islands Cyprus Creet Malta c. with the Continents of Spaine and Italy in which last after as large a Catalogue of dangers as Indeavours he had his Quietus by the Sword of Nero about the 67 year of Christ his Master Poem 24. BOld Poetry durst never feign a change Like this Conversien yet as true as strange That sings of Men turn'd Beasts but this doth paint A Ravenous Wolf turn'd Man and that man Saint Even Paul himself that breath'd Destruction Here proves a Vessel of Election Whence flow Balsamick oyles such to restore As his wild zeal so wounded had before Posting on he 's struck down that he might Rise Blinded with Light but yet to mend his Eyes First Heaven stoops to him he next soar'd to That And mounted higher for being thus thrown flat For he that er'st did to Stephens Death consent Instructs all to Believe now and Repent And who to Bonds and Death once Jews betray'd Is now great Doctor of the Gentiles made And with strange Paines and Perils doth Redeeme His former Actions Time and lost Esteeme Compassing Sea and Land to effect this In others divine Metamorphosis O may the same Coelestiall Bridle check Our gallopping corruptions and pull back Our ranging hearts Lord strike us so to ground That we thy Tennis-Balls to Heaven rebound Dazzle us with thy Beames that we may see No more the waies of Sin but better Thee That to himself or others Each mad Saul May prove a Penitent or Preaching Paul The COLLECT-PRAYER The Gospel Matth. 9. vers 23. to the end The Epistle Acts 9. vers 1. unto vers 23. God which hast taught all the world through the preaching of thy blessed apostle S. Paul grant we beseech thee that we which have his wonderful conversion in remembrance may follow and
fulfil thy holy doctrine which he taught through Jesus Christ our Lord. The Purification Lu 2. 22. And when the dayes of her Purification according to the Law of Moses were accomplished they brought him to Hierusalem to present him to the Lord. Here the Plate Vpon the Purification of Saint Mary DISQUISITION 22. HOw genuinely doth Purification here follow Conversion This of Apostolick Mary that of Saint Paul the Virgin This Feast is of a fourfold Denomination as the Masters of the Ceremonies observe Baronius in Roman Martyr Febr. 2 c. viz. the Purification of Mary the Presentation of Christ Candlemas day and Saint Simeons holy day for the last the Gospel appropriated saith enough as of a witness for the third Tertullian in Apolog. Diem Luceruis non infringimus since we shorten not our day by lights at noon nor force a night before it come our Church doth rather exhort unto the Metaphor with that light of the world here presented Matth. 5. Mat. 5.16 Let your light so shine before men that c. Of the two former I shal give you some account let others of the rest and first of the various Reading Doctor Donne Serm. 1. vol. p. 112. and 8. some Copies having it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purification so Erasmus our latter English and old Latin Bibles according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her purification and some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Purification because Christ was presented in the Temple Levit. 12. per totum so well as Mary purified the first part of this was injoyned Lev. 12. as to the purifying of women Exod. 2.21 the other Exod. 12. as to the offering up the Males from both with Ceremonial duties our blessed Lord and his Virgin-Mother might have pleaded just exemption Col. 2.9 Himself being the real Temple of the Godhead as in whom it dwelt bodily the very end and substance of that Figure and she being void of Sin in her conception of him that ground-work of Purification I speak not of her owne conception and that civil war of the Dominicans and Franciscans thereupon but having been overshadowed by the Holy Ghost Luk. 1.35 Luke 1. she was not obliged by that Law Lev. 12. according to that judicious maxime that where the Reason of the Law ceaseth the Obligation 's ended as t was here yet both here cheerfully and punctually undergo it out of an high obedience and exemplary lowliness Christ being as this day presented in the Temple as it is written in the Law of the Lord Exod. 12.29 Luk. 2.22 Exod. 12. and in the Gospel for the day every man-child that first c. being a gratefull Reflexion grounded on Gods delivering Israel when he smote the first-born of Egypt and this Reason is rendred by God himself Numb 8.17 Numb 8. why they should consecrate all their first-born to him and therefore now Christ was presented as the first-born by many fair prerogatives John 3.16 Matth. 1.25 Eph. 5.2 as 1. of his Divinity Iohn 3.2 of his Humanity Mat. 1.3 the first born of Grace Eph. 5.2.4 of power the first-born of the Dead 1 Cor. 15.20 1 Cor. 15. lastly the first-born of the Regenerate 1 Pet. 1.3 1 Pet. 1.3 and therefore though he were not tyed to the Rites of the Law yet suffered he himself to be presented in the Temple to shew God the Author both of the Law and Gospel to redeem those that were under the Law Gal. 4. to avoid scandal of the Jews Gal. 4.5 and to Conciliate many good witnesses of his meekness and obedience as Anna and old Simeon who sung his Nunc dimittis his Swan-like Anthem at his solemnity which was called Matutinum Sacrificium Christs morning-Sacrifice his first being offered in the Temple as that other was called Vespertinum his evening-Sacrifice being offered upon the Cross in the former he was Redeemed in the latter he did Redeem giving himself for us an Offering and a Sacrifice to God of a sweet smelling savour Eph. 5.2 Eph. 5. thus you have the Presentation For the Purification the blessed Virgin knowing obedience better then Sacrifice performed the rites thereof though not engaged to them in every circumstance for time Luk. 2.22 i.e. about fourty days after her delivery for place Levit. 12.4 they brought him to Jerusalem the standard of Religion and presented him in the Temple the speciall ubi of Gods presence and there not without a due oblation God saying none shall appear before me empty Exod. 23.15 a pair of Turtle-Doves c. fit Emblems of her Innocence and Chastity A pious David disdains to serve God of that which cost him nothing for nothing he may justly gaine by such a service yet such cheap Votaries are frequent now a daies and S. Basil might as well now as ever Serm. in Divit avaros complaine of such as perform onely that kinde of Devotion which is without cost as to Pray for fashion and to Fast for frugality yet here her Offering proportioneth her Ability and so mercifull is Gods acceptance a pair of Turtles not the Sacrifice of the Rich which was a Lamb but the poor's Offering Lev. 12.8 In locum two young Pigeons so Maldonat and others gloss upon her Penury however her representations are since gayer far then ever she was Sanctified poverty being indeed richer then splendid vanity if we cannot give much God will accept of little of a Virgins two Pigeons Mark 12.42 of the Widows Mite Mat. 12. so we belye not our ability and remember that of Exod. 23.15 Nemo in Conspectu meo vacum that none shall appear before me empty lest else as he came he be of those that are sent empty away And now by this precept of Moses and practice of Mary Parents are instructed to beget Children unto God by pious Education like Joseph and Mary here to present them in the Temple bringing them to Holy Baptisme and Consecrating their Infancy to God as Saint Ierom was delighted to hear Children Balbutire Christum Hicron in Epist to smatter of Christ before they well could speak a carefull seed time may well hope a fruitfull crop T is the wise mans Counsel Train up a child in the way he should go and when he is old he will never depart from it Pro. 22.6 Pro. 22. Lastly in all the Judicials and Ceremonials you must know there was ever somewhat Moral wrapped up in them as in that of not taking the Dam with the young Deut. 22. and not seething a Kid in his Mothers milk Exod. 23. the Moral was to move us to Pity and Compassion that of Deut. 25. Deut. 25.4 Thou shalt not muzzle the mouth of the Ox c. Saint Paul Moralizeth of the Labourer and his wages indeed of the Minister and his maintenance 1 Tim. 5.13 1 Cor. 9.10 1 Tim. 5. So likewise in this Ceremony of Purification is