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
SCINTILLULA ALTARIS OR A Pious REFLECTION ON PRIMITIVE DEVOTION As to the FEASTS and FASTS of the CHRISTIAN CHURCH Orthodoxally Revived By EDWARD SPARKE B. D. Praise ye the Lord in his Saints Psal 150.1 Hierom. Non habituri sunt Deum Patrem aut Christum Fratrem qui non habent Ecclesiam Matrem Augustinus Lest ingratefull Oblivion should through the tract of Time blot out the Favours of Almighty God wee Dedicate and Consecrate the Memory thereof unto Him in Solemn Festivals and Set Times of Devotion Hier. in Catal. vir illustr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de Parab LONDON Printed by T. Maxey for RICHARD MARRIOT and are to be sold at his Shop in St. Dunstan's Church-yard in Fleetstreet 1652. Votum Authoris S. S ae ΤΡΙΑΔΙ DEs Pater Extensas Tu Qui moderaris habenas Omen Virtutis Nomen ut esto meum Ventilet Igniculum divino Flamine Christus Non deerint Populo Lumina tensa Suo Scintillam aceend at Coelesti Spiritus igne Orba suis Flammis haud erit Ara DEI. The Epistle Dedicatory TO His Sacred MOTHER THE CHURCH-MILITANT Prov. 1.8 Jere. 6.16 Matt. 18.17 Revel 12.1 POEM 1. ACcept Dear Mother from your meanest Son These Fruits of Dutifull Affection Or but Leaves rather since too sadly true Our Oarch-yard's robb'd where all such Plenty grew Where could I so deservedly bestow Had I ought worth Acceptance as to throw It and the Authour at thy Feet whose Brest First gave us all both Thriving Food and Rest Yet since grown up thy Sons rebellious prove Slighting Maternal and all Filiall Love Kicking like Jesurun where they should kneel No Sympathy with bleeding Mother feel While like Herostratus some for a Name Stick not to set thy Temples all on Flame And with that Cursed Emperour can sing While the best Room is thus a Martyring Ready with savage Nero to Dissect Their Mothers bowels and her life exact But that an Heavenly Promise doth thee Guard From Hel and Hers making that their Reward These Syllables together spell complaint And Title thee too truly Militant Mean time a faithfull Spouse o' th' King of Kings Thou shew'st Thy self B.'s eccho'd Sufferings Who from his own streind Tortures did indure And all Those too for his Tormentors cure So here the servant fares but like his Lord Corforming to his Head Side Hands Feet Bor'd All waiting on thee in Red-Garments here That once shall with Thee in White Robes appear Thus as Thyn so thy members Life 's a warr A double one Spiritual Corporal Jarr That Dragon Vomiting a Floud of Foes Against our Mother as She Teeming goes The barb'rous Crescent and proud Eagles wings Wild Boar Home-Foxes all breath Threatnings Thy Little Flock yet through their Lyon's ayd Shall have their Fights with Crowns of conquest paid Then Cheer up Honor'd Mother cease your grief And let me bring your Tears this Handkerchief Millions of sons their Duty still Retaine And at least Pray for your faire days again But though your Emblem were a wayning Moon And that too here Eclips'd a while yet soon Thou shalt be cloathed with the glorious Sun And be as bright as now thou seemest dunne Crownd with the sparkling Jewels of the skie The Moon thy footstool for all change too high While thy fierce numerous oppressive Foes Shall be sequestred to contrary woes This Noble Armie then of Martyrs grant Most due once Hers to the Church Militant To the Christian Reader POEM 2. IF such thou art that chanc'st this Book to see From superstition both and Faction free Nor over full nor empty of thy self Through Pride or Ignorance no bias'd Elfe But both by Arts and dispositions faire Candid Serene Pious and Debonaire It such thine Heart is welcome else Avant Lest wholsome Liquor thy foul vessel Taint There was a Garden which for stately Bowres Rare Trees sweet walks delicious Fruits and Flowers Might have the second Paradise been stil'd But Rooters breaking in All soon was spoy'ld Yet in the Fray some slips I did obtaine And set them in this Nursery again Do thou the Bee then not the Spider act Thine Hony not my poyson thence extract This was Isaiah's vineyard of such care That Engedy with it might not compare So Fenc'd and Prun'd and watered that more Could scarce be super-added to the store And yet alas those Foxes Sin and Hate Have stol'n her Grapes and left her desolate These are some Rescu'd Branches of that Vine Give not him vineger that brings thee wine I saw a Neck-lace late of Pearls so rare That scarce i th' world Gems of like value are This once the wearer tying somewhat hard The chief string fayld and all the Chain was marr'd While Ignorance loose pearls swep'd forth the Door I gathered up some of them from the Floor Here wyp'd and strung them Reader be not one That for such Jewels given Flings a stone But put them on and wear them in thy Heart And They shall Ornament Thee in each Part. Now all thy further Patience I le engage Is to mind Accent and the Title Page Which speaks but a Reflection if you marke No full survey not flames but a small Sparke And that fully made good Thou must not look For Folio Lengths in an Octavo Book To rigid Humorists John 7.24 1 Cor. 14.19 POEM 2. GRave Sirs who more with Cato's brow then wit As voluntary Magistrates do sit On other mens Indeavours and Arraign Condemn and Rase all in a Cynick vain Whose main worth is to Censure and like nought But what your selves have Dictated or Taught Slighting a Solid for a Dancing Muse Lesse took with weight that easie Measures use Fume not if here I Ape you and expresse How justly some retort your Rigidnesse Counting you Puft-past men all blown with pride Grand selfish Opinators where reside Black tinctures of strong Envie that belongs Inseparable to such Bedle-Tongues They call you Dogs i' th' Manger busie Flyes That fix on Scabs or Doung but Flowrs despise Your sullen Silence and reserved Pen Still laying Ambush for industrious Men Parties and Judges both nay Hangmen too If you your selves prove They 'l not bate your Due Yet me thinks you deserve no such hard measure But to ingeuous Writers doe a Pleasure For your Capricious Taunts but shadow well An Authors Draught and make the Piece excell You much advance the Jewel by such Foil And Nothing unlesse your own Credit spoil Your Roughness but Achilles Lance doth prove To cure one of that Folly your self love Then whether you Distaste Him or Commend You see the Author is your fore-hand Friend MARTIAL Epigr. Carpere vel noli Nostra vel ede Tua A CATALOGUE of the Feasts and Fasts According to the Order of the Church and the Method of this Book CHristian Solemnities in General pag. 1 Advent Sunday p. 7 The Nativity of Christ 11 S. Stephens Day 17 S. Iohn Evangelist 26 The Innocents Day 34 Circumcision 43 Epiphany or Twelfth
Can'an and each Fast Is both the so uls direction and repast All so exprest that I am glad to know You have begun to pay the debt you owe. Iz. Wa. Sanctitas Rediviva or the Resurrection of Primitive Devotion practised and indeavoured by a true Friend to Reformation E. SPARKE Rude warrs and gilded ignorance with a rout Of self conceited humorists did put out And quench our holy Fires Robbing Devotion Of all her comely dress leaving her portion Shame and Contempt Vexation to attend her Now sick nor house nor friend for to defend her Scarce SPARKE of Piety or Charity could be Seen or afforded till it came from Thee Who rak'd up too in Embers though obscure Uncloud'st Devotion to its Lustre pure William Wimpew Ad Amicum suum Authorem EDVARDUM SPARKETIUM Adsint Romani colit quicunque Novatum Inspiciant tua scripta legant Collecta revolvant Libri Divini flammam dum murmure cingunt Corda sua Antiquo inspirentur Lumine vero Quaerendo nodos fiat laqueantur ut ipsi Rete tuo Antiquo passo captare Novellos Eodem ad Authorem Dum pia dum prosint tutò tua scripta peragrent Non rapidos curent ventos quae folia spargant Cumaeae Vatis nec curent Festa Nefastos Omnigeni venti conspirent flamina Vulgi Non Poesin sacram nec Sanctos urere possunt PETRUS VOVVEL Upon the AUTHOUR and his Worke. WHen the rude Vulgar in their headlong rages Pull'd down those sacred things which former ages Did hold inviolable they began To levell Times and Places and next Man Laid wast those Dayes which our Grand sober Sires Hallowed to warme their zeale by heavenly fires Dispark'd the Churches and to Barnes did give Pow'r to contest for the Prerogative When th' Churches dayes they with successe decri'd Next bark'd at those which Heaven had sanctifi'd 'T was time to write when dayes to Saints assigned Were all degraded and the Lords new-coyned Our Authour like the wiser few stood still Observes admires and lets them take their fiill And now in milder temper he begins T' assert those truths which their blind rage call'd sins 'T were madnesse in a whirl-wind to resist With any arguments but club and fist Thus God when all things were i th' Chaos hurl'd Did first make Light and then he form'd the world The Author so with imitating Art Informes the judgement first then moves the Heart Not like the Pseudo levites of this season That Preach all Vse without Ground Proof or Rreason His Prose so sinewy and yet so smooth His Verse so full of rhime and reason both His Prayers so heavenly and his All so good Makes him at once admir'd yet understood The Poets Character he hits aright And does at once both profit and delight The ancient Method he doth well repair In this Designe a Sermon Psalm and Prayer May this Work thrive that after Times and we May keep one Festivall to 's Memory And Bonfires make from whose undying flame Shall rise bright Sparkes t' immortalize his Name ALEX. BROOM To his worthily esteemed Friend E. S. the Author MAy David's Harp here be free from his fears Whilest with heaven's Musick thou charm'st humane ears Strung with Hosanna's touch'd b' Amphion's Quill But more harmonious for 't not onely will Erect Thebean Palaces but raise Our Hearts more sacred Temples with due praise Unto the Lamb which sits upon the Throne And his concomitant perfection Which made my yet unpinion'd Muse fly forth To snatch a Lawrell here to crown thy worth But though Icarian Fate my Wreath surprize This triviall Offring's still a Sacrifice NIC. CHAMBERLAIN To his Worthy Friend the Author BRight shining SPARKE of consecrated Fire That doth pure Incense at the Altar burn Thy quickning Flame doth sacred Heat inspire And makes our Souls on the right Axis turn How is the World beholding to thy Light To draw it forth of a Cimmerian Night Nay Heaven it self thy Debtor is For blest Immortall Tenants highly memoriz'd By Ages held the purest and the best Would soon grow obsoleted and despis'd Did not thy hallow'd Muse with Rayes divine Make 'em like Sol in his Meridian shine Flora displayes not more Varieties Red-cheek'd Pomona brings not more Delight When most enamell'd each in Child-bed lies To charm the Senses of Taste Smell and Sight Then Here occurr in party-Vesture deck'd Profit and Pleasure to the Intellect Star-Gazers all you may be freely bold T' expunge our Saints This Calender will doe You write in Red Our Author writes in Gold You write but Names He Names and Natures too Your first of Jane must a fresh Modell see But This will last to bless'd Eternity H. DELAUNE UPON Christian ○ Solennitas ab eo quod solet in Anno esse dicitur S. August Serm. 186. de Temp. Solemnities in Generall Exod. 16. Ps 112.6 1 Cor. 14.40 DISQUISITION 1. SHall all things have their appointed Time Eccles 3. as the Wise man speaks and not Devotion which sure should rather have a share in all times whatsoever For albeit Religion be not tyed to Time * Confes Helvet c. 24. yet can it not be planted or exercised without a due Dividing and allotting out of Time for it and forasmuch as it is kindly to gather all fruits in their seasons so too is it for the Church of God to consider each of his great Benefits even in the day wherein it was wrought as neer as can be imagined and therefore it is well ordered by the true Churches Ancient and Modern to solemnize the memorial of Christs main Actions and Passion with the imitable vertues of his Saints and Martyrs upon set-times and annuall revolutions lest haply in a while those Persons and Things be forgotten that ought to be had in everlasting remembrance To which end saith Saint Augustine God hath designed weekly and his Church annuall * De Civit. Dei lib. 10. cap. 4. Commemorations of the Mysteries Means and Witnesses of our Redemption to preserve a Solemn memory of those high Benefits which either by Himself or any of his blessed Instrumens he hath betstowed upon Mankind Not that we should luxuriate in Festivities as some do dedicating Dayes even to fictitious Saints that never were men or had a name but in mistaken Calenders as it is doubted by the two grand Supporters of the Heterodox perswasion Bellarmine and Baronius Lib. de Beatitudine Sanctorum cap. ult whether there were ever any such man as S. George or such a woman as Saint Catherine The Cardinall doth acknowledg that they worship certain Saints whose stories are uncertain reputing the Legend of Saint George Apocryphal for all 't is used in the Missall Eccl. Annal. Tom. 2. ad Annum 290. and Baronius confesseth as much of Quiriacus and Julitta to say nothing of Saint Christopher and others declaring plainly that their Acts were written either by Fools or Hereticks So that they seem much in danger of two places
a sowre look a meer Phantasm an appearing unto men to Fast The fifth is the Gluttons Fast whose stomack doth but Arietare play the fighting Ram i. e. goes a little backward as part of a meal or so to return with the stronger Appetite The last and best is the Fast of Vertue and Religion which besides habitual temperance is the bodi 's parsimonious fare for spiritual advantage and this goes still accompanied with prayer in Scripture Neh. 14. Act. 13.3 Matth. 17.21 Nehemiah Fasted and Prayed before the Lord so Anna so the Disciples I these two together cast out the worst Devil that is This is that acceptable Fast by which God wooes his people so Convertimini in Jejunio to which they should answer with David We have humbled our souls with Fasting Psal 96. and then as Saint Austin saith they would compleat each other Augustin Cirel Hierome Chrysolog Jejunium orationem corroborat oratio Jejunium sanctificat Fasting corroborateth prayer while prayer bettereth and sanctifieth our Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrates his Aphorism is true on both sides Diseases for the most part both of Soul and Body owe their Original to fulness and redundant humours And indeed where Satan tempteth one Fasting he tempts 1000 full Prov. 30.9 Lest I be full and deny thee Prov. 30.9 and say Who is the Lord And many are the Elogies of such a Fast t is the August i. e. the harvest of the Soul the tithe of our time an unbloudy Martyrdom such a Fast saith Cyril is a greater Sacrifice then that of Abraham for that was to be done upon anothers Body saith he but this upon our own Scutum contra adversarium saith another t is the best Shield to quench the fiery darts of the Devil Fundamentum virtutum the foundation of all other vertues an Oar a Spur a wing to goodness as Chrysologus notes of the Prodigal his Fame pereo brings him to his ibo ad Patem his hunger makes him resolve of penitence and diligence I will arise and go c. But lest while I treat of abstinence I glut your patience I here injoyn my Quill forbearance POEM 13. LEnt signifies the spring and that of Grace Where Pray'r and Fasting keep their ancient place Which in a treble aspect sometime stood To God our own and to the Common good Gods honour below principlly stands In our obeysance to divine commands Which oft wooe Fasting with contrition joyn'd Whereof his Church this season hath design'd That all in Penitent dejection throw Their Souls and Bodies at his Footstool low That Ioels day our sins here so lament As may that last and blacker day prevent That in Iobs ashes and our dust abhorr'd We may once find Acceptance of the Lord Not as if these could satisfaction make Or our unprofitable service take So far with God as his least grain to merit By whose sole Promise we all good inherit But to demonstrate who Commands doth Prize Obedience herein before Sacrifice And as Lent upward so too downward looks This solemn Fast sends Christians to their Books As other Trades and at least once a year Bids them cast up Accounts and their state clear And if they thrive in Grace makes them improve Hence more and more in Gratitude and Love Or if they find decay and debts increase Warns them Compound with God now make their Peace By Prayer and Fasts Mourn but their own stock lost And with red Inke Christ all their debts hath cro'st Serpents your Fasting spittle kils they say And in the figure true it sins doth slay T is your Fed-horses neigh and are unclean And when Iews Feast with Quailes their soul 's most lean Fewel substract ill fires will out again Satan shall blow his Bellows but in vain Whose Piety's their Food have Angels fare Who Fast and sin as fast right Devils are And as it makes for soul's so bodie 's health A Friend both to the Church and Commonwealth The best Phylacticon ' gainst each disease Most spring from fulness saith Hippocrates And this blest Abstinence may best be born Now when the Sun cheers us with his return And now most opportunely we give way For Creatures to recruite their long decay Now then to spare earths teeming generation Prevents unnatural Depopulation And Cheers the Seas industrious patient Trade Whose strange varieties not vainly made Else while one Element suffers vastation T'other may multiply to In-undation Thus Souls States Bodies treble detriment Sustain that slight this threefold good of Lent The COLLECT-PRAYER being that for the first Sunday in Lent The Epistle 2 Cor. 6.1 to 11. The Gospel Math. 4.1 to 12. O Lord which for our sakes didst fast fourty days and fourty nights give us grace to use such abstinence that our flesh being subdued to the Spirit we may ever obey thy Godly motions in righteousness and true holiness to thy honour and glory which liveth and reignest c. Christ praying in the Garden Matt 20 Mar 14 Luc 22 * Ioan 18 * 41. And hee gate him selfe from them about a stones Cast and Kneeled downe and prayed 42. Saying Father if thou wilt take away this cupp from mee etc. 43. And there appeared an Angell unto him from heauen comforting him 45. And hee rose upp from prayer and came to his disciples and found them sleeping for heauines Here the Plate Vpon Palm-Sunday being that next before Easter DISQUISITION 11. THis day for some considerations beareth away the Palm from all the rest as beginning the Hebdonioda magna Sancta poenosae as antiquity calleth it the great the holy and the painful week the great as being that indeed wherein were the most various scoenes and greatest Interchanges of our Saviours life and death the holy as that wherein our meditations should be such in conformity to Christ by the apprehensions of our sins and his sufferings and the painful as that wherein was more then personated the last act of our blessed Saviours Tragedy on the Cross for the Mortification of our Sins and yet the great week beyond all this again for the happy Catastrophe of his Resurrection both for our Souls and Bodies Justification Rom. 4.2 Rom. 4. And first this day openeth a pleasing scaene presenting us our blessed Lord riding in triumph to Jerusalem and that in some measure of befitting equipage suiting at least the Prophesies if not his Majesty Zech. 9. yet with general Acclamations of Rex Israel Zech. 9.9 and gloria in excelsis round about him Behold thy King cometh the King of Israel and glory in the highest cheerfully and with a double Hosanna acknowledging his Godhead and Humanity and the dignity of both where I shall contract your speculations unto Christs Actions herein and theirs the Jewes Saint Mat. registereth the History at large chap. 21. where at the second verse Matth. 21. vers 2. Christ sends two of his Disciples for the Ass and the Colt In the very circumstances of
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
from labour and a Sanctification of that Rest Non prosunt singula Wherein the duties of the Lords Day consists especially If either of which be wanting it makes one but like a Bird with one wing or a Boat with one Oar rendreth but a lame devotion but juncta junant Like two gloves the one lost the other is of little use yet both together make themselves compleat First of the Cessation Thou shalt do no manner of work c. i.e. No servile works of thine ordinary Calling much less any works of sin it must be a double Sabboth from labour rom sin And two sorts of people transgresse here especially First such as imploy Man and Beast upon that day contrary to Gods Design of Rest to both by ordinary Coaching of it in fairest weather and the neerest distances while wise men cannot discern the Reason why equall care should not be taken then to prevent all prophanation as well by land as water Secondly such as rest in their impieties like Elements in their own places idlely spending this Day in excesse and vanity So that God is then more then all the week beside dishonored In Rest from Labour Thou shalt do no manner of work c. No Yes sure some manner of works are then lawful and most seasonable This day being Mercatura animarum as it were the Market Day of Souls Schola Dei saith Ramus De Rel. Christ l. 2. c. 6. the School day of Christ the Preachers as it were his Ushers and the Churches then as it were his open School-house Then such works are most lawfull as appertain to Gods publick worship as reading Divine Service painfull preaching administring the blessed Sacrament and things subordinate thereunto as Ringing of Bells Sabboth days Journeys 2 King 4.23 c. Acts 1.12 And beside these works of piety there are works of Mercy lawfull both toward our selves in necessary provision Mat. 12.1 and toward others whether men as our Saviour visited and healed Mark 3.5 or beasts in relieving them What works lawfull on the Lords day as requisite Luke 14.5 A third sort of works then lawfull are those of present Necessity which doubtlesse may be exercised by Physicians Midwives Shepheards Mariners Messengers and Souldiers upon visible necessities To say nothing of the works of honest Recreation Men therein being too apt to indulge themselves which I advise may be such onely as may cheere not interupt Devotion and then that reason given by Christ may extend to all the forementioned The Sabboth was made for Man Mark 2.27 not Man for the Sabboth But yet not for Man onely but for God chiefly or which is all one for Man spiritually and to further his eternall Good It must not be an empty or an idle Requiescence for as the Apostle saith of Bodily exercise so may I here say of Bodily Rest it profiteth nothing Bene vestiri nihil agere We may complain of as well as Leo Men cloath their bodies and not then ornament their souls they are so fine they are the worse again And this the Fathers call Sabbatum Boüm Asinorum The Ox and the Ass keep as good a Sabboth as these and a better then those that St. Augustine complains of that do vacare nugis Theatris spectaculis choraeis That spend the day in sports and Interludes Huntings and Compotations which is but Sabbatum Aurei vituli like wanton Israel to proclaim an holy to Jehovah and to worship a Calf Exod. 32. Exod. 32. Now this sanctifying of the Sabboth stands principally in our esteem of it and improving the opportunities thereof First we must count it our pleasure and delight Deliciae Christiani generis the Vespasian of all dayes to us Calling the Sabboth our delight Isa 58. Isai 58.3.3 Not doing our own works not thinking our own thoughts or speaking our own words c. But resigning our Heart Tongue and Hand i.e. our will voyce and practice to the businesse and object of it depositing the world and all her interruptions not nauseating the Divine Solemnities when orthodoxally performed saying Amos 8.9 When will the New Moons and Sabboths be gone c. that we may return to our Saecular advantages No but improving all we can the spirituall i.e. Prayer Reading Hearing and Meditating the sacred Mysteries of our Redemption Prayer is the Jewell of Gods Ear the Tongue of Angels the Dialogue between Heaven and Earth Gen. 18◠Gen. 18. the Souls Embassadour with God our Leiger in Heaven working against the States of Death and Hell 't is the Phoenix of the Graces that still reviveth into a Bird of Paradise and makes an Arabia Petrea to become Arabia Foelix for stony hearts procures us hearts of flesh Ezek. 11. Ezek. And if God be thus pleased with single piety how is he importuned think you and as 't were besieged with the publick worship Vis unita fortior If our Domestick prayer be as a Brand in the corner and keep fire sure the publick is as a Bonfire of Incense a Sacrifice flaming up to Heaven the very highest design of Christianity The joynt prayers of the Congregation are a kind of revers'd lightning and as St. Basil said of his Church their Amen is like a Clap of Thunder And therefore David still to set the better glosse upon his gratulations tells both God and Man that he performeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in the Congregation in the great Congregation And that variety might refresh Devotion Reading is another means of sanctifying the day and therefore the appropriated Chapters are called Lessons as being then to be heeded and taken forth by us The Word is the best Glass and mends the Lookers eye And therefore Search the Scriptures John 5. John 5.39 Those are they saith Christ that testifie of me in them you hope to have eternall life It must be no superficiall much less oftentatious reading but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. make a scrutiny search diligently like Laban for his gods Gen. 31.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word he searched the Tent and to this search there are some requisites viz. inspectio Fontium oculus adscopum Collatio locoruus fervens Oratio Lest with the Eunuch we understand not what we read there should be an inspection of the Originals but especially for Teachers but for all an eye still to the Scope of the Author a Collation of places Scripture often its own best Expositer and lastly Prayer will be an help to all the rest And for more safty keep in the shallows for Scriptures are waters wherein the Lamb may wade as well as the Lion swim and for deep mysteries goe to an Interpreter i.e. attend the Preacher Hearing and seeing are the two Disciplinary Senses Rom. 10. Faith comes by hearing and hearing by the word of God Rom. 10. In hearing seek out the Wise Charmer i.e. the Orthodox Teacher and be not of
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
Day 49 Ashwednesday 56 The solemn Fast of Lent 62 Palm Sunday 75 Good Friday 80 Easter Day 106 Ascension Day 135 Whitsunday 155 Trinity Sunday 177 The Lords Day in Generall 186 Rogation Week 201 S. Andrews Day 208 S. Thomas Day 221 Conversion of S. Paul 231 The Purification 239 S. Matthias Day 247 The Annunciation 256 S. Marks Day 265 S. Philip and Jacob 270 S. Barnaby's Day 277 S. John Baptist 299 S. Peter's Day 319 S. James his Day 330 S. Bartholomew's Day 337 S. Matthew's Day 321 S. Michael the Arch-Angel 329 S. Luke's Day 339 S. Simon and Jude 346 All Saints Day 353 The four Ember Weeks 364 The Vigils or Eves of Festivals 368 The Doxologie 371 ERRATA In Votum Authoris line 5. r. accendat Ad Malignantes Poemata l. 3. r. if l. 6. r. texts To Rigid Humorists l. 22. r. ivgenuous P. 19. l. 26. for rupis r. rapis p. 136. l. 6. r. Christian p. 138. marg r. Enar. p. 354. l. 3. r. Assentation p. 155. l. 26. r. Candid p. 358. l. 8. r. Groat p. 362. marg r. Euthymius To his valued FRIEND the AUTHOR How much I love that Gallant civill man Who fears Gods Laws and does not mans offend Yet dares be active nay does all he can To vindicate the fame of his dead Friend How much more Dear Sparke must I Honor thee Who vindicat'st the Churches Piety I must acknowledg I with Reverence look Upon thy Parts and highly prize thy Merit For who impartially peruse thy Book Shall find thou hast an high seraphick Spirit Imagine Gold could be from Gold refin'd So is thy soul from others souls sublim'd Ad Malignantes Poemata I hear some Quarrell Authors that have writ In verse such strong and sublimated things As â—f such subjects for verse were not fit Let them know this God chose the Pens of Kings To wâ—…e in verse and Christ alledg'd them more Then all the Text he found in Moses store Let them know learned Moses and wise Job Writ both in verse before those glorious Kings And all the Prophets call'd the sons of God In verse have written high mysterous things Let them know who dares on such verse fall foul Hath but a squint-ey'd ill composed Soul Fran. Wortley To the Author in contemplation of his Primitive Devotion THe Churches Liturgy Her Discipline Her sweet indulgencies Her love divine Her Fasts Her Feasts Her Sacraments and all That Tongues of men and Angels Order cal By wholsome Precepts and choice presidents This Author with high Charity presents Instructing us the ready Way to know What to our God what to the Church we owe. All morall vertues stand in great esteem With grave Philosophers shall not we deem Diviner Graces much more to surmount Yes To this end SPARKE renders in Account The lives and deaths of most refined Saints Which he from Times records so lively Paints That we by their examples might become Such as they were in Life or Martyrdome Great Harmony did grace her Pristine State Till the red Dragon grew predominate In her Meridian thousand souls did bring At her Behests their free-will offering In her eclipse no Herbert not a Donne SPARKE only sings her Resurrection To shew my best Affection and my Zeal To this good Work I give Heart Hand and Seal Thomas Shirley In opus eruditum Authoris ingeniosissimi CRudeli lacerare manu pia viscera Matris Infoelix studuit Nequitiae soboles Omine foelici sanavit vulnera Sparkus Non passus tumulo saucia membra dari Hic petit Antiquos veris ornare Coronis Vates Angelicos celebrare Choros R. DUKESON D.D. To my worthy Kinsman M. Ed. SPARKE upon his Pious Reflection on Primitive Devotion I Were ingrate should I thy lines ore'-look And not repay some tribute to thy Book Amongst those virid wreaths of Poetry Then interweave one Lawrell branch from me Whil'st thou thy light dost through the world disperse Accept of this Reflection on thy Verse Methinks Th' hast here thy skil in Musick shewn Most fitly to a Land that 's out of tune A happy harmony of Sions Songs Variety yet no Divisions First a plain Note a Rellish then doth close Each Poem's grafted on a stock of Prose How sweetly both the Courteous Reader Greet When the Prose runs so on the Verses feet Cease Old Religion to lament thy fate Here 's yet a Prospect of thy Pristine state Though the old lights snuft out which clearly shone To other Lands But dazled this our own Our comfort is we are not quite bereft Here is a SPARKE of the old Lamp yet left Blown from above into a Holy fire Whose flames shal last when as this SPARKE flies higher RICH. BETENSON On the worthy work of my respected Friend M. Ed. SPARKE When Pious Asa with his Fathers Slept How solemnly his funerals were kept A curious bed's contriv'd by Arts devices Fild all with Indian gums Arabian Spices This bed the case wherein his corps the Jewel Are for the * 2 Chro. 16.14 BURNING made the precious fuel As if that Asa's body did aspire To meet his soul and mount up in that fire Dead Saints dead days now put into their Urne See here a sweeter brighter flame doth burn Kindled from holy SPARKES whence doth arise No smoak to hurt save only envious eyes Whilst my admiring Muse at distance stands Desiring at this flame to heat her hands Wherewith emboldned neerer she presumes To steal a Sent of these thy sweet Perfumes But I recant my words and pardon crave That I compar'd thy Book unto the Grave Or Vrne of Saints for by thy Pen's perfection Saints are not buried but have Resurrection The cozning witch in counterfeit disguise Made but a seeming Samuel to rise Whom cunningly she did with mantle hide To cloak her cheat which else might be espide But who will not thy worthy Work applaud No falshood here no forgery or fraud Thou really dost from the dust retrive And make not one but All-Saints to revive Yea by the pains which thou on them expends Easter doth rise Ascension day ascends Thy Poetry is pleasant Pictures fine Thy Prose profound but oh the prayers divine Thus hast thou pleased us in every part Our fancies judgments with our eyes and heart THO. FULLER To the Author upon the sight of the first sheet of his Book My worthy friend I am much pleas'd to know You have begun to pay the debt you owe By promise to so many pious friends In printing your choice Poems it commends Both them and you that they have been desir'd By persons of such Judgment and admir'd They must be most by those that best shal know What praise to holy Poetry we owe. So shall your Disquisitions too for there Choice learning and blest piety appear All usefull to poor Christians where they may Learne Primitive Devotion Each Saints day Stands as a Land-mark in an erring age to guide fraile mortals in their pilgrimage To the Coelestiall
man of fervent Prayer Humiltiy Reverence miraculous Patience and forgiveness all evidenced in his Christian Deportment First his Faith through his eye S. Stephen stedfastly looking up into heaven there saw blessed visions even before his death while here on earth saw Christ standing at the right hand of God Mark that posture of encouragement our Creed Article telleth us of Christ sitting at the right hand of God but our St. Stephen here sees him standing i. in a readinesse of assistance defence And if Christ thus stand with his suffering servants who shall withstand their happiness but that as the sufferings of Christ abound in us even so also shall our consolation abound through him 2 Cor. 1. Prayer is all his shield v. 59. Calling upon God He who is invited to the Fountaine needs not go to the streams nor using Lord alone a name of power but through Justice not of willingness and therefore adding Jesus Dulce salvatore nomen the saving name of Mercy The good Angels and blossed Saints in Heaven are willing but not able uncharitable men on Earth neither of them Onely Christ is both and therefore invocated here Able because Lord willing because Jesus Quem in coelis quem in terris Psal 73. Whom then have I in Heaven c. His Charity 's extensive yet wisely begins at home would all men would do so for spirituall charity He takes care to recommend his soul to the right owner Col. 3. Lord Jesu take thine own into thine own custody Souls then survive the bodies in spite of Atheists who think but what they wish and are immediatly determined in their state of Bliss or Misery in spite of other Hereticks St. Stephen here quite contrary to most is all for his soul and nothing for the body For alas Quid proderit mundus Matth. 16.26 as our blessed Lord saith Matth. 16. c. the soul being of more price then all were there as many worlds as Empedocles and Democritus imagined * Laertius in vita Democriti i. Thousands Save This and save all and so the contrary according to that Dutch Proverb one of the wholsomest things I ever heard of from them Goods lost nothing lost Credit lost much lost Soul lost all lost Next unto Faith in God he adjoyneth Love to Men the best evidence in Foro exteriori without which all the rest had been but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tinkling 1 Cor. 13.3 not a well-tuned Cymball But He a true Disciple of his great good Master Luke 23.34 Qui pendebat tamen petebat as Augustine sweetly who as he hung upon the Cross prayed Ignosce pater c. So this holy Saint forgives his enemies that is more then to give he that gives doth it Desuo of his goods but who so forgives gives De se something of himself yet more he prayes for them though enemies mortall enemies and in hot blood when he scarce had any time to think of his friends Lord lay nt c. more sorry for them Serm. 5. de Stepha then for his own ruine saith St. Augustine because eternall death followed their impiety but his Death eternall life And was not this the Apex the Height of Charity And 't is remarkable that he kneeled down when he prayed for his enemies that stood when for himselfe shewing the greatnesse of their sin that could not easily be forgiven and therefore the earnestnesse of his Piety Qui plus illorum dolebat peccata quam sua vulnera Cajetan in locum that did more lament their Sins then his own wounds Magnus clamor magnus amor his lowd voyce shewed his great affection and his kneeling down his reverend gesture in devotion the God of both parts challengeth both Exteriores actus demonstrent interiores affectus Dan. 6.10 Acts 9.40 cap. 26.36 Luke 22.41 In praying either stand as a servant before his master or kneel as a subject to his Prince Daniel prayed kneeling so St. Peter so St. Paul so Christ himself And the Centurists acknowledge this gesture the most ancient and most usefull in all sacred solemnities in all Ages among Christian Congregations Magdeburgenses centuria secunda And therefore not to kneel except in case of corporall infirmity argueth either Ignorance or Arrogance or some other worse infirmity of Mind And herein t is Saint Hierom so commends Asella for devotion Epist ad Marcellum that her knees were grown Brawny like the knees of Camels with her pious Geniculation Saint Stephen you see here used both postures and kneeling for his most earnest and last prayer Loco citato Wherein he was heard saith Augustine Si Stephanus non sic orasset Ecclesia Paulum non habuisset For if St. Stephen had not thus prayed the Church had never had St. Paul a Convert And Fulgentius saith whither St. Stephen went before being slain with stones thither St. Paul followed being holpen with his prayers And when he had thus spoken he fell asleep Such and so pretious in the sight of the Lord is the death of his Saints asleep in respect both of Rest Resurrection Graves are grown but * Isa 57.2 Beds and Churchyards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. sleeping places so here like Jacob his pillow is of stone whereon lying down as well as if on Down Saith Damianus Serm. de Steph. he taketh rest and fell asleep Foelix somnus it was an happy sleep being joyned with such rest that rest with pleasure that pleasure with eternity Thus blest St. Stephen as Nissen observes Oratione de Stephan esteemed the Ring of his persecutors with which he was inclosed as his Crown and every stone flung at him as a pretious one as a pretious Diamond so that that of David might be applied to him Psal 21.3 Thou hast set a Crown upon my head I a Crown of Proto-martyrdom upon his Name and on his Soul a Crown of Glory Anno Christi 35. POEM 7. STtout Champion of the Truth who by Dispute First Rescu'dst it and didst her Foes confute By Dint of Argument irrefragable Which they to Answer or resist unable To harder motives do themselves betake Even Threats and Stones but vain thy Faith to shake Who So through Sphaeres transparent Christ doth Ey Begins blest visions here nor fears to dy Captain of Martyrs Thou didst lead the van Of that same Noble Army you began To seal with bloud the Christian Faith's defence Teaching us to take Heaven by violence Thy Soul breath'd forth in Charitable groans Return'd a showre of Prayers for one of Stones Therefore blest Saint 'T is but a due Renown Thy Name and Day wear the chief Martyrs Crown Vouchsafe us the like Heavenly Visions Lord That we to Thee may Tongues Hearts Lives afford And for thy sake in mean time while we live May those that stone us like this Saint forgive The COLLECT PRAYER The Epistle Acts 7. from verse 55. to the end The
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
Whence springs a Grain which gather'd as it ripes Wil nourish Souls and heal them by those stripes Some trouble their own Heads to torture His For which a double Engine studied is A Crown his Kingly Office to delude And Thorns his sacred Temples to intrude Strange Coronation is' t not in mean while Where Briers are the Crown and Bloud the Oyle Thorns too that grew in our own Sluggards Field Yet planted There will us Grapes one day yeeld Others to answer such a Crown command A Reeden Scepter into that Right-hand Which made and could null all things with like speed But that He will not break the bruised Reed On still proceeds unsatiable Scorn Which woundeth more then either Scourge or Thorn They next a Mocking Purple him cast o're Fit Emblem of their Guilt and his Loves store Which like a Royall Robe Christ will cast over His naked Servants and all their sins cover Thus sadly dight He 's brought to publick view As Anthony did mangled Caesar shew Pilate presents him with Behold the Man Whether in scorn or pitty do you scan But what e're he did let us sympathize By and for whom all this Yet wipe your eyes A while once more Behold the man again Lest of this Spectacle you lose the main See willing Isaac beare his Funerall Pile That must requite him in a little while Loyall Vriah see here going on With th' Instruments of his destruction Such is the Burden to Christs shoulders ty'd That He 's with Sin Load Crosse thrice crucify'd Making good that ill-cry once Jews doubled And Christians by their sins have Ecchoed Thus panting swouning up a tyresome Hill Not out of Love but out of Hast to kil Another's forc'd to help but happy he O Christ that freely bears the Crosse for Thee Being come to Calvary that fatall Mount Where Adam was interr'd as some recount And Isaac t' have been sacrificed there His Crosse and Him together up they rear Fixing an envy'd Inscript that belongs To Him and at once consecrates three Tongues Hard-hearted Nails that Bore each Hand and Foot But what Chide you Alas you 're driven to 't Ah flinty Jew that yet remorslesse stands But why rate you our sins help'd arm your Hands Yet thus much good was done Thereby at last Sin Death and Hell's Hand-writings all naild fast They Checquey Taunts and Tortures He doth call Eli and they with Ignorance do all Conclude he Courts Elias to come help Sure that 's the Syre of Blind Devotions whelp How well confutes he their Contrary Brave Sav'd not Himself that he might others save He 's numbred with Transgressors yet one Thiefe Steals Heaven at the last by true Beliefe A good way ne're to be of Life bereft Is All to become conscious of such Theft Hence Christs dear Mother and Disciple He Bequeathes as a Rich mutuall Legacy And then that nought without a Prophesie Might happen to him by a Lottery They share his Garments and his Seamlesse Coat That figured his Church the Souldiers got Whose pristine Glory 't was Her to defend And for her Patrimony not so contend Thus was the Healing Serpent lifted up Who to our Health drank off this Bitter cup Bitter indeed as Gall and Vineger Which as last cordiall Jews administer In spight of custome which had wont propine To dying men some Draught of cheering wine As he did unawares that pierc'd Christs side To us broach'd a full vessell on t whose Tide Shall know no Ebb from whence two Fountains ran That glads in Life and Death the heart of man With which He takes his leave bowing the Head To kisse his Spouse saying then 'T is finished The Story 's finish'd too his outward woe But th' Inward to expresse what shall we doe Those sufferings though Methodicall to sense Nothing to these of his Intelligence The apprehensions of his Fathers wrath A Terra incognita no limits hath His Body's pain was but the corps of woe That of the Soule must for the Soule out-goe All those were Feathers to this heavy Load Which crusht out that strong cry My God! My God! Well then with the Greek Church may we pray thus By th' unknown sufferings Lord deliver us These may be guess'd by those strange Sympathies That then appeared both in Earth and Skies The Rocks did rend Tut'ring hard Hearts to mourn When Seas of Bloud this chiefe Rock did or'eturn The Graves did open either to present Each of themselves his willing Tenement Or else to Bury quick those murderous Jews Who so inhumanly their King did use The rending of the Temples veil in sunder Was both a Mysticall and Literall wonder The Earth shook with an Ague quak'd for fear Such cursed Burdens as the Jews to bear And Heaven hath view'd so long their cruelties 'T will look no more nor longer lend them Eyes Both Sun of Light and Glory at once Set And to the world a double Night beget Which so unnat'rall an Eclips did make Ner'e read nor reason'd for in Almanake The world 's in Black all things in sable weed Fit Servants mourn when as their Lord is dead These Prodigies made one o' th worlds wise men Say Nature or her Maker suffer'd then Nay clear Confession then extorted is From very Jews The Son of God was This This the worlds Altar then The Sacrifice For All unlesse through their own Nullities This kind of Death fell Scythians lent the Jewes Which they too once only for Slaves did use And Suidas saith a Crosse was set o' th Grave Of such as chanc'd some Fatall End to have And Cicero himselfe 's here at a losse Quid dicam being all he can say o' th Crosse Which of all Death 's the Scripture proves the worst If not for shame or pain yet ' cause accurst But as our Misery grew on a Tree So doth our fruitfull Comfort too we see Our bitter waters sweetned by this Wood Right Lignum vitae for all Nations good Then let 's not only with his Kin deplore But with good Joseph treasure up in store His Body Embalmd with Grace our Heart 's a stone And therefore me thinks fit to make his Tomb. And being there Buried let Faith set a Seale And Prayer watch that Him Thence nothing steale The COLLECT PRAYERS The Epistle Heb. 10. from verse 1. to 16. The Gospel John 18. v. 1. to the end of Chapter 19. ALmighty God we beseech thee graciously to behold this thy Family for which our Lord Jesus Christ was content to be betrayed and given up into the hands of wicked men to suffer death upon the Crosse who liveth and reigneth c. ALmighty and Everlasting God by whose Spirit the whole body of the Church is governed and sanctified receive our Supplications and Prayers which we offer before thee for all estates of men in thy holy Congregation that every Member of the same in his Vocation and Ministery may truly and Godly serve-thee through our Lord Jesus Christ who liveth and
reigneth c. MErcifull GOD who hast made all Men and hatest nothing that thou hast made nor wouldest the death of a Sinner but rather that he should be converted and live have mercy upon all Jewes Turkes Infidels and Hereticks and take from them all Ignorance Hardnesse of Heart and contempt of thy Word and so fetch them home blessed Lord to thy Flock that they may be saved among the remnant of the true Israelites and bee made one Fold under one Shepheard JESUS CHRIST our Lord who liveth and reigneth c. EASTER DAY DISQUISITION 13. THis Festivall is as ancient as the Resurrection of our blessed Lord himselfe and therefore ought to be proportionably sacred to its subject as it was highly venerable to the Primitive Fathers of the Church witnesse their innumerable Sermons on it and most solemne Acts even of both Sacraments reserved for the same however this stolid disobedient Age contemn the devotions of Antiquity Christiani sine Christo as though they would be Christians by passing Acts of Oblivion upon the Records of Christianity But God hath still his thousands in our Israel whom I shall here greet with the old Christian salutation * The Eastern and Greek Churches salutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is risen desiring the Reader but to Eccho with joy and gratitude that same usuall Response The Lord is risen indeed or to Paraphrase it with that good Christian who meeting his enemy said Surrexit Christus Christ is risen the Reconciler and therefore let us be friends again The first stone of Christian Faith was laid in this Article of the Resurrection in this was the first promise performed Ipse conteret He shall bruise the Serpents head Gen. 3.15 Augustine for in this Trophaeum de morte excitavit He triumphed over Death and Hell And the last stone of our Faith is laid in the same that is the Day of Judgement of which God hath given assurance unto all men saith St. Paul at Athens in that he hath raised Christ Jesus from the Dead Acts 17.3 In this Christ makes up his Circle in this he is truly Alpha and Omega His coming in Paradice in a promise and his coming to judgement in the clouds are tied together in the Resurrection and therefore all the Gospel all our Preaching our Believing and endeavour are all contracted into this one Article of the Resurrection 1 Cor. 15.14 1 Cor 15. and that being all the signe Christ would at any time afford the Jews the Pharises Saduces or any that importuned him the signe of Jonas and the destroyed Temple still turning upon the Resurrection Matth. 12.35 And so true is that of Tertullian Resurrectio mortuorum est summa consolatio vivorum The Resurrection of the dead John 4.18 is the main Consolation of the living as without which all Christs former Actions and Passions had been fruitlesse 1 Cor. 15. But by which we hold our hopes of Immortality 1 Cor. 15.17 from whence all the Sundays of the year cheerfully borrow new Denomination and are as 't were new Christned The Lords Day in memoriall of this happy Reparation So that Ludolphus out of Nazianzen and others may well call this day Solennitas solennitatum the Festivall of all Festivities Most of the Learned applying that of David to it Psalm 118. Haec est Dies quam fecit Dominus Ludolph de vita Christi in Locum Psal 118.24 This is the Day which the Lord hath made c. And not onely for our gladnesse but also inverting it for his Honour Haec est Dies quae fecit Dominum So St. Cyril in locum This is the Day which in a sense made the Lord i.e. declared For hereby saith the Apostle was he wonderfully declared to be the Sonne of God Wonderfully indeed the wonder of all Miracles wrought by a God testified by Angels seen of Men of Men not onely as witnesses but partakers and yet a no lesse Benefit then Miracle a benefit both Corporall and Spirituall extending to both parts of Man And whereas Christs former Miracles for the most part tended but to the Bodies good as Restitution of Limbs Eyes to the Blind Ears to the Deaf Tongue to the Dumb and Feet to the Lame or else for Restauration of health as Healing diseases casting out Devils raising the Dead This an extensive benefit to both parts of man or for human sustenance as feeding many thousands with few Fishes multiplying the Loaves metamorphosing of Water into Wine c. But this miraculous benefit and beneficiall Miracle of Christs Resurrection extendeth it self both unto Soul and Body And first it cheereth up the Drooping body comfortably telling it That shall not alwayes sleep in Dust not ever be the Food of worms and companion of creeping things but shall be one day raised raised to incorruption to the society of Angels and vision of the blessed Trinity that even Flesh and Bloud though not as yet a while shall one day inherit the Kingdom of God So that the Body now the Body of every faithfull penitent may be as confident as ever Job was Scio quod Redemptor vivit I know that my Redeemer liveth John 19.25 c. and that he shal stand at the latter day upon the earth And though after my skin Worms destroy my Body yet in my flesh shall I see God whom I shall see c. And that not onely in Calvins sense Calvin in locum of a Temporall Restitution but even in Jobs own sense and the Fathers Exposition of a literal and numerical Reinvestion Again This likewise secures the Soul that she is Christs holy One whom he will never suffer to see corruption assureth Her that she neither hopeth nor beleeveth in vain 1 Cor. 15. This is the Foundation Article But happy Time This happy Day for us whereon Christ became the eldest child of the Grave the First born of the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.20 The first fruits of them that sleep all comfortable Relatives First still implying the later Christs Resurrection altogether as sure as Death Rom. 4. Rom. 4.25 Who died for our sins and rose again for our Justification For us you see Both not for Himselfe but us and that for both parts of us Souls and Bodies As if your meditation please to draw neer the Sepulcher Luke 24.6 Luke 24. you shall there meet with two Angels that will witnesse the Surrexit and tell you Non est hic Why seek you the living among the Dead He is not here but is risen But er'e with Peter and John we enter the Sepulcher Luke 24.6 't will be no uncivill Digression to take notice of the Company we meet with there that were the first Evangelists of these glad tidings and those were no lesse then Angels v. 4. to no greater then Women v. 10. Some mention but one yet St. John expressly telleth us of two Angels Duo propter
Now the Fields stand so thick with Corn that we hope in good time to say on with David they shall laugh and sing Mean time then since our harvest is but in the herb how ought we to solicit Heaven with our Prayers and now to exercise this part of Primitive Devotion our Rogation week the want of which seasonable prayers why may we not think occasioneth unseasonable weather oft turning the Heavens to brasse and the earth like our hearts to Iron Letting loose the Meldew the Caterpiller Joel 2.25 and the Palmer-worm with the rest of the Army of that Lord of Hosls neglected out of a pretended fear of superstition men neglect necessary Devotion Mr. Josias Shute as a great Gamaliel of our Church was wont zealously to inculcate Some are more afraid of a drop of Superstition then of a whole masse of Prophanation Now is the season that hazards are multiplied upon us both from abroad now every where being the time of preparation for Warre nor needs this Age any instances And at home the blooming Fruits of the Earth being now in their greatest hazard All summon us to these seasonable Devotions whereof besides example the Church hath fitted us with admirable pious Compositions which the * From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pray Greek Church termed Litanies the Latine called * A Rogando from asking Rogations which were of old the very strength stay and comfort of Gods Church in all times of afflictions and trouble through the world And from Their Dayes travelling down to Ours had by the way contracted some soyle and blemishes as the Addition and Invocation of Saints Names by some particular men annexed Derebus Eccleclesiae c. de Leitaniis which being washed off as a Novelty by Walafrid Strabo's own Confession our Church retains the Leitanies of most acceptable Perfection both for matter and form for all Times Persons Places Accidents and Occasions above all platforms and Churches in the world Harmless compleat and usefull and howsoever some most in love with their own wayes object That these prayers or many of them were but temporary confined to some times and places of calamity no way suiting other Circumstances Alas fond men they are so sensuall that they seem to have forgot that Article of their Creed The Communion of Saints and will pray for none other but themselves whereas the mystical communion of all faithfull men is such as maketh every one to be interessed both in the good and evill Rom. 12.25 in the Blessings and Calamities that befalleth any of them wheresoever Beside Quod cuiquam cuivis what befalls one place or person may befall another what dangers or when imminent God onely knows to whom onely these prayers are to be put up Hooker Ec. P. l. 5. Nihil humanum à te alienum puta While thou art a man think no humane misery but may befall thee We find by daily experience that those Calamities are oft neerest at hand and readiest to break in upon us which we by circumstances may imagine farthest off or if not so yet such miseries as being present all men are apt to bewaile with their Tears wise and Religious men should endeavour to prevent with their prayers And here I have too much cause to close with that Prophetical Complaint of that * As Erasmus called Melancth in Epist Mitissima anima that meek and pious soul that Oxford of Learning Reverend Hooker I am not able to expresse how much it doth grieve me That things of principall excellency should be thus bitten at by men whom God hath indued with Graces both of Wit and Learning for better purposes POEM 21. SHall not Rogation Week a Blessing crave Of him that promis'd Ask and you shall have Yes if we trace the old Religious Hests We must now multiply devout Requests Season Health Wealth and Safety crave a share In our Devotions now each needs a Pray'r At this time of the year our proud Hopes swell Big as the Teeming Earth then 't would do well At once to praise the Author and to pray No fatall Blast prevent their Mature Day And that the Fruits o' th' Spirit may keep pace With those ' o th' Earth till w'have a Crop of Grace Now too the busie World doth each way move On her designes of Enmity or Love Prayer's then a needfull Moat that none invade But that all visit us for Love or Trade But specially that no Spirituall Foes Surprise us or prevailingly oppose Besides the scorching Sun doth now incline To the distempers of the Torrid Line And we shall need a Letany since Prai'r Can from infection keep both Men and Air. But now especially men prone to Sin De votions the best Curb to keep us in Thus common Welfare claims Rogation week And that our God we now more strongly seek As the Church Primitive in chief for These Solemn Processions us'd and Suffrages While Superstition now the former Acts And Prophanation t'other disrespects Only some Reliques left Perambulation But the Religious part on t 's out of fashion Happy that Church herein as once were we Injoyes an harmlesse helpfull Lyturgie THE COLLECT PRAYERS The Epistle James 1. v. 22. to the end The Gospel John 16. v. 23. to the end LOrd from whom all good things do come grant us thy humble Servants that by thy holy inspiration we may think those things that be good and by thy mercifull guiding may perform the same through our Lord Jesus Christ Amen ASsist us mercifully O Lord in these our supplications and Prayers and dispose the way of thy servants towards the attainment of everlasting Salvation that among all the changes and chances of this mortall life they may ever be defended by thy most gracious and ready help through Jesus Christ our Lord. Amen Amen S. ANDREAS Vpon Saint Andrews Day DISQUISITION 19. AFter due observing the Constellation Festivals we come now to scan the Celebration of particular Saints among whom Saint Andrew as an humble Lucifer first appeareth in the Horizon of the Church Solemnities His Day beginning the Order of the Service for all the other Saints Dayes in the year because his Fast ever falls out to be either next before or next after Advent Sunday The point initiatory of the year Ecclesiasticall and the Reason of that Reason is because Saint Andrew of all the Apostles first applied himself to Christ John 1.5 c. out of St. John Baptists Schoole soon after Christs Baptisme as is easily collected John 1.40 c. where the two Disciples Calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say unto Christ Master where dwellest thou They were presently affected with a desire to follow him upon Saint Johns Declaration Ecce Agnus Dei Behold the Lamb of God streit they desire to wait on him to converse with him professing by their compellation that they had chosen him their Master and desired to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the high way to Italy Ubi Graecèscripsit Evangelium Marcus Aposteli Peiri Disc pulus where He was so highly valued that They still Retaine Him as the Tutelar Saint of Venice At Rome He Pen'd his Gospel in the Greeke Tongue Ludolphus loca Citato and most probably from the Mouth of St Peter his Uncle Anno Christi 67. though Eusebius and some others write Him the Disciple of Saint Luke and from Him to have wrote his Gospel not without the improbability of writing at the third hand while St Luke himselfe wrote but at the second viz. from St Paul's Dictation his Episcopall See was at Alexandria whence He manured all the Neighbouring Places with divine Cultivation even from Aegypt to Pentapolis from whence at Length Returning Home some say He died in Prison while Others mention other kinds of Death yet all agree that he wore the Crown of Martyrdome being slaine at Alexandria Anno Christi 63. according to Eusebius Euseb l. 2. c. 14. but five or sixe yeares after according to Alstaedius and others POEM 28. THe foure Evangelists were Figur'd on Ezechiels Vision which on wheeles did run And as those Wheeles were mutually inroul'd So Christ These foure harmoniously unfold That with the Face of Man St Mathew shews By whom the world Christs Humane Descent knows That with the Face o' th' Oxe St Luke descries Dissecting Christ as the worlds Sacrifice That like an Eagle Typ'd St Iohns high Pen Which his Eternall Birth describes to Men. But 't is the Lion's stately Countenance Which doth our St Mark 's Emblem here advance As who above the rest exactly Sings Christs Regall Office Monarch of all Kings Iudah's Triumphing Lion whose sole Power Subdues that Lion seeking to Devoure The world 's a Forrest and This Lion King Whose Power Heaven Earth and Hell do Rue or Sing Grant Lord we Loyall Subjects to Thee Prove Rul'd by the Golden Scepter of thy Love Lest else Thou bruise us with thine Iron-Rod For Rising against Thee our King and God! But yielding to thy Legislative Power Owning Thee Lord may find Thee Saviour The COLLECT The Epistle Ephes 4. v. 7. to 17. The Gospel John 15. v. 1. to 12. ALmighty God which hast instructed thy holy Church with the heavenly doctrine of thy Evangelist St Marke give us grace that we be not like children carried away with every blast of vaine doctrine but firmely to be established in the truth of thy holy Gospell through Iesus Christ our Lord. Philip and the Eunuche Act 8. 38 Then he Commaunded the Charet to stand still and they went downe both into the water both Philip the Eunuche he baptized him 39 And assoone as they were come vp out of the water the spirit of the Lord caught away Philip etc S. IACOBVS MINOR Here the Plate Vpon the Feast of PHILIP and IAMES DISQUISITION 26. THe Modesty of the Church Reformed is herein Conspicuous that to avoid Excesse of Dedications wherein Others are so burthensom She sometimes uniteth as in their Love and Labours two of the Apostles at once in the same Festivity as in that of St Simon and Jude and This also of St Philip and James hinting from hence among other Graces Concord Amity from this Conjunction of St Philip and St James Yet for Methods sake Yours Give me leave a while to part them And to begin with St Philip as supposed the Eldest of them and to his Lott fell the Northren Circuii saith Alsted in that Apostolicall Designation Acts 15. Chron. c. 27. So that He preached in Scythia say Historians 20. years Afterwards visiting the lesser Asia and some parts of Ethiopia his Zeale warming the cold Climates and his Patience contemperating the Hot where He wrought the Conversion of that grand Ennuch named Candaules one of great Authority under Candace Queen of the Aethiopians Alsted Chron. Conv. Pop. c. 27. as you may read the Famous Story Acts 8.10 c. Acts 8. Where he receiveth Commission from an Angel of the Lord to goe toward the South to Gaza v. 26. which he obeying readily meets with the happy opportunity of this Conversion Divine Providence and Humane Obedience ever Conspire the successe of a businesse and And he arose and went and behold a man of Ethiopia Verse 26. an Eunuch c. for such we know were the chiefe Attendants of those Southern Princes as of the Eastern at this day and Him St Philip finds prepared ground before-hand Subactum Solum v. 27. making his Chariot his Closet a singular Example Reading there the Prophet Isaias Evangelizans Propheta that Evangel call Prophet and Propheticall Evangelist acknowledging his Ignorance ver 31. Understandest Thou c. how can I except some guide me And importuning St Philips Society and Information ver 31. Such Humility and Diligence is the best way to Instruction and all saving knowledge the Remarkable Place He Read was that of Isa 53.7 Isa 53.7 He was Led as a Sheep to the Slaughter c. A Text a Preacher and an Auditor so suitable that St Philip so plyed and applied it to the Passion of Christ and that unto the Eunuch that He grew impatient of his irreligion Ambitious only of Present Christianity Verse 36. ver 36. See here is water what can hinder me to be c. why nothing but Infidelity ver 37. and that he first washeth off with true Confession ver 37. I beleeve that Jesus Christ is the Son of God Verse 37. and then St Philip washed this Black-moore yet did not labour in vaine ver 38. And He commanded the Chariot to stand still Verse 38. c. and when They were come up out of the water the Spirit of the Lord caught away Philip c. though They parted without a Complement yet a Courtier was mended into a Christian the Eunuch went on his way Rejoycing while St Philip had a better Chariot to Azotus where he was found Preaching in all the Cities till he came to Caesarea In a word Verse 40. This St Philip was a Deacon and Evangelist Act. 21.9 and is said by some to have sent twelve Disciples into Britain Iackson Chronolog for the Conversion of This Island so much are we beholding to him that we cannot but Lament the sad Castatrophe of all his Industry and Travells but that 't was the same Fate with his Lord and Brethren For in the raigne of Vespasian at Hierapolis Euseb l. 3. c. 25 Isidor Reus He was stoned and then Crucified together with two of his own Daughters about Anno Christi 53 Alstaed Chron. c. 27. His Colleague here was St James and this Iames was not the Sonne of Ioseph as Eusebius l. 2. c. 1. but as eminent Matth. 10.3 was the Sonne of Alphaeus for there was an other Apostle of that Name as you may Reade in his peculiar Festivall This was surnamed Iames the lesse perhaps from his Humility
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
long after Acts 6. And therefore doubtless Acts 6.14 they raged more against Saint John at first and somewhat was in it That he Preached in the Wilderness their Cities and Towns not enduring him witness their conspirasous Assemblies more frequent now then ever the Sanedrim or High Councel of the Jews daily sending their Sophisters to John John 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who art thou and why Baptizest thou c. Here Saint Johns holiest Reformation meets with furious opposition the best of asiions must expect affronts and yet not take them for discouragements St. John bates nothing here of resolution no Jonas he he waves not his Commission but maugre all difficulties prosecutes his Sacred Innovation Acts 6.10 as it was said of Saint Stephen all their disputants were not able to resist the Spirit by which he spake He that sent him gave success answerable unto his holy courage his Ministry wanted not the encouragement of company Converts or Disciples Matth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.4 There went out to him all Jerusalem and all Judea and all the Region about Jordan c. A treble all as if there were one for each of City Court and Country the Grandees were not fuller of Indignation then the people of Love and Admiration all the Region round about nor went they out for novelty onely as now adays to see fine Reeds Reeds shaken with the wind with every wind of Doctrine But in the next Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 5. Caught by the Voice of his Doctrine and Eccho of his Life happy Allurements They were baptized of him confessing their sins So that it was well the Wilderness was his Church and the mighty River Jordan his Font lest else he should have wanted room or Water for his Baptized Auditors One of which to honor him and his office was our Lord himself Verse 13. and came far to him also Then came Jesus from Galilee to Jordan to be Baptized of John Whose modesty would fain have then resigned his Office Verse 13. but for that Nunc permittas Suffer it to be so now I now was a fit opportunity before all Jerusalem c. for Christ to Miracle himself The Son of God the Holy Dove descending with a voice from Heaven c. Yet was it not any Nunc of Ostentation but of Righteousness c. Christs Baptism For Ecce Dominus ad Servum Magister ad Discipulum Verifying that I am meek and lowly Learn of me c. Beloved the Lord here comes unto his Servant the Master to his Disciple to be Baptized and that among the People But we may here ask as Bernard of his Circumcision Quid facitis Baptizantes Christum What do you washing of him in whom nothing was unclean Go wash your spotted Lambs and spare not 1 Pet. 2.22 but this Lamb is without blemish So far from having any that he knew no sin Saint Johns modest Answer might have been an Assertion Thou needest not to be Baptized at all c. Nay one might well with David Ask Jordan why it fled not c. And indeed Consider Christ abstractly as Totum integrale i. e. In his own single Purity a Body by himself as severed from us and he needed then no Baptism Jordan had more need of him Lavit aquas non aquae ipsum The Waters were as it were Baptized by him not he by them Vt aquae nos purgaturae prius ipsae purgarentur That the Waters which were to cleanse us by him might first be purified themselves He received no vertue but gave the waters cleanness and efficacy to the Sacrament But on the other side take him with his Reference to us this second as the first Adam Pars Communitatis as the Head of the People and then to fulfil all Righteousness he must needs be Baptized He will need that for thee and me which for himself he needed not for in his Baptism he put on us as we do or ought to put on him in ours Verbum clamat in voce i. e. Christus in Johanne in glossâ Ordin Gagnaeus in locum And therefore he came to John the Baptist who was indeed but the Instrument Christ himself the Institutor of holy Baptism Saint Johns was a Baptism unto Repentance Non peccata tollens sed eorum commonefaciens Not taking away sins but onely admonishing of sinners but Christs was a Baptism of Remission through his blood which is our Jordan For as many as are Baptized effectually are Baptized into his death Rom. 6.3 else all the Rivers of Damascus and Judah too withal the Fullers Soap in the World cannot fetch out the least stain no He by himself hath purged our sins Heb. 1.3 Heb. 1. And this is a sensible Demonstration of Christs yoke being easie and his burden light so changing Circumcision into Baptism freeing us from bloody Ceremonies from costly Sacrifices and painful Sacraments It is worth our thankful Meditation this and no doubt but many of the Jews were won by this same freedom from their burdens which easie change John 1.21 they did somewhat expect John 1. A blessing quite opposite to that worst curse of Egypt wherein God turned their water into blood But here indulgently our blood to water what was their Shambles is with us a Laver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Laver of Regeneration Tit. 3. Tit. 3.5 The gentler the Mandate the heavier the Punishment that waits on the neglect of it But of this I have spoke before in the Feast of Circumcision and shall close it with that of Naamans servant which such Refractories may consult at their leisure 2 King 5.13 2 King 5. while we among the thronging Jews go forth a little into the Wilderness to see the Baptist What maner of Person for Habitation Habit Food and Rayment for that 's the scaene of his abode and Doctrine The Wilderness as Mount Olivet was said to be our Saviours Pulpit Regio vasta sed paucis habitata colonis Luke 1.39 What Saint Matthew here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wilderness St. Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Hill-Countrey being the more barren the less frequented places of Judea yet not disinhabited for there was Joabs house 1 King 2. Nay Beza saith 1 King 2.39 That there were seven Towns whereof Joshua mentions fix at his dividing out the Country and the seventh was Hebron John 15.61 wherein was Zacharies house Luke 1.40 Where the childe grew saith the Text waxed strong in spirit and dwelt till the time of his publique Appearing So that the Fratres in Eremo have hence but little cause to challenge Saint Johns Brotherhood muchless his Patronage unless also when a very Infant as above declared Maldonat in Matth. 3. But here Maldonat is very angry at the Truth and will prove Saint John an Hermit by many Arguments and first from the Prophesie of him Isai
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
either Pliny tels us Nat. Hist that the Eagle knowes her young ones by their eyes their perspicacy and unlesse they can outface the Sun that she rejects them as a Bastard brood but I must tell you God knowes his children by their hands their liberality and will own no withered Jeroboams God requires no costly sacrifice as of the Jews Pauper est Altare Dei the calves of our lips Oblations of our hearts and hands is all He looks for and therefore to do good and to distribute or communicate forget not Heb. 13.16 Heb. 6.10 for c. Hebr. 13.16 And God will not forget c. Sola misericordia comes defunctorum Mercy is the sole companion of the dead and God hath given men wealth non tanquam Dominis sed Dispensatoribus not as unto Treasurers Enthymius but as to Stewards Imitate then the wise one in the Gospel Luke 16. For to every one shortly shall bee said Redde rationem Give an account of thy Stewardship And believe it none shall make a more comfortable reckoning at the Day of Judgement then the charitable man if you will believe the Judge Himselfe Matth. 25.35 Matth. 25. who there takes notice onely of such Actions as Feeding Clothing Visiting Ministring and those He sets upon his own Account Mihi fecistis Ye have done it unto me and therefore Himselfe rewards it with a Venite Benedicti Come yee Blessed c. And who thus practise the Communion of Saints here need no whit doubt his Eternall fellowship with them hereafter POEM 40. PArticular Accounts you have had hither Now take the Totall of All Saints together And that 's Communion Union with the Head And all the Members mutually shed Both the Saints Militant and Those above All knit together with the Bond of Love So that strong Sympathies thence rise in All So far as suits Each State reciprocall Yet not as though we Prayers might addresse To our Related Saints in Blessednesse Or as their joyes had leisure to look down On our poor Accidents of Smile or Frown But that in Generall both joyntly Pray Stil for the Churches Consummation Day The Number of th' Elect might be suppli'd And All together shortly Glorifi'd Thus Earth's Hosannah onely not so long And Heavens Halleluiah's the same song Thus Love 's the Cement of the World the Chain Links Heaven to Earth and Earth to Heaven again Where Strife is Hel's begun but where This Love There 's Heaven i th' bud below full blown above No Article of Faith Cures more complaints Then This Communion of All Blessed Saints The COLLECT The Epistle Revel 7. v. 1. to 10. The Gospel Matth. 5. v. 1. to 13. Almighty God which hast knit together thy Elect in one communion and fellowship in the mysticall Body of thy Son Jesus Christ our Lord grant us grace so to follow thy holy Saints in all vertuous and godly living that we may come to those unspeakable joyes which thou hast prepared for them that unfainedly love thee through Jesus Christ c. Vpon The four Ember weeks at the four seasons of the year The ARGUMMNT OF all the solemn Fasts as Lent holds the first so these the second place times of Dovotion anciently observed at the four seasons of the year viz. the first being Wednesday Friday and Saturday after Saint Lucys Day Decemb. 13. the second being those dayes aforesaid after the first Sunday in Lent the third being the said days next following Pentecost Which are the Ember weeks the fourth the same days next after that called Holy Crosse Sept. 14. and they were then observed among other chiefly for these * Leo de Jejunio decim Mensis S. 4. Hierom in Zach. 8. And why then observed Reasons 1. That Christians might not come short of the Jews Devotion but improve the same opportunities to better ends that so consecrating the first Fruits of each season unto God the Remainder of the year might all be Holy 2. That such Devout abstinence might at once chastise the exorbitancies of the ending Quarter and caution That beginning 3. That the Devotions of them might both Apprecate the Almighties Blessing to the Fruits of the Earth then either sown sprung up Ripening or gathered and deprecate the dangers and distempers commonly most incident to those Seasons Lastly with ferventest devotion to Assist the Churches sacred Ordinations which were of old Solemnized the next Lords day following Each of These and which ought as by CHRIST and his Apostles so ever by their successours to bee performed with Prayer and Fasting Luke 6. ver 12. Acts 1. verse 24. and ch 13.3 POEM 42. WHo strictly Primitive Devotion seeks Must Rake out of Times Ashes Emberweeks And blow them too into an holy Flame Of Prayer and Fasting sinfull Lusts to tame Next to the soul Feast Lent these Fasts of old The Church did every Quarter solemn hold That Christians zealous might as Jews appear And Consecrate Each season of the year For if first Fruits grow ripe in Piety Of Things or Times the rest will holy be Then let our Janus zeal at once lament The Sins forepast the following prevent The First in Advent First sacred Abstinence makes Preparation To entertain the Author of Salvation Cleansing the Stable garnishing the Heart That he may There reside and never part Such vessels as are full can hold no more The Rich go empty while Christ Feasts the poor This true Mortification vices kils And 't is the the Hungry soul our Saviour fils The second in Lent And now conformity to Christ bids Fast And Pray for he did both and more did taste That bitter cup of Divine wrath for us Shall we do nothing when He suffred thus Fasting and Prayer was ever prescrib'd good Before a Medicine and such Christs blood Whom Satan tempting had so foyld a Pull That where he tempts one Fasting Thousands full The third after Pentecost Now doth Religious Abstinence attend That Sacred Spirit which did of late descend On the Apostles and them all inspire Requiting Holy zeal with heavenly fire Those then that Blessings from above expect Must not these Duties in their times neglect But if they look for the descending Dove Must wait with Prayer and Fasting Faith and Love The fourth Sept. 14. And now our Crops are Ripe we going to Reap Hath God no Harvest no part of our Heap That gave it all shall he fill every place And our Hearts only empty be of Grace No Prayer and Fasting now wil quench excesse Both sin and sicknesse of the time suppresse Let these Devotions then bring up the Reare And mak 't an holy and an happy year The Churches last and not the least good sense Was this being sacred Orders to dispense On the Lords day succeeding each of these Sought God by Prayer and Fasting to appease That so by joynt Devotion might be gain'd Choice Blessings on her work and those ordein'd That thence the outward ecchoing inward call
now perusest Friend is mine But yet if ill thou read'st 't is so farre thine LONDON Printed for Richard Marriot and are to be sold under St. Dunstans Church in Fleetstreet 1652. Vpon Prayer DEvotions Hebrew 's Prayer her holy Tongue That heaven-born Language Dialogu'd among God Angels Men by Him best understood And for both t'other purchasing all Good Unto which end our Leiger 't is in Heaven The soul's Ambassadour to whom is given Quick Audience and all Favours that may suite The Senders necessary safe Recruite This Grace as 't were omnipotent Commands All Elements and holds th' Almighties hands From smiting very Sodomites nor can Heaven show'r down Hell till praying Lot is gone This is the Jacobs Ladder whereon Soules And Blessings Trade 'twixt Center and the Poles Sometimes it mounts aloft as having Keyes To open or shut Heaven when it please ' Thath stopt the foaming Horses of the Sun So Garrison'd their Mouths they could not run And sometimes Broach'd the Clouds that they might pow Into scorch'd Tellus Lap a Danac's showr Sometime Descending pregnanteth the wombe Of Teeming Earth or opening the Tombe Even of the Dead recalling Those are gone To a Compendious Resurrection Pray'r gives th' unruly Element command Girdling the Ocean with a Belt of Sand Nor only limiting but setting Bars To the insulting winds and waters-wars Making Deeps dry paths for some Passengers While others find them but wet Sepulchers Pray'r hath made Iron swim and Fire descend Whole Towns and Armies brought to sudden end Conquers th' Invincible to flesh turns stone An heart obdurate to a Plyant one Till Desart Araby this Phoenix grace Transforme an happy and a fruitfull Place What can it not that may our good procure As strong above as e're if here as pure Unto thy Closet then and shut the dore But thy heart open and thy Sins out poure To him that for retyred Piety Loves to exchange open foelicity Sometimes be with thy selfe yet let all share Throughout thy Family Domestick pray'r This renown'd Abraham and doth Record That fam'd Resolve I and mine serve the Lord. Be not rash with thy mouth But let due care From wandring looseness guard thee and thy Pray'r Compose both by the Scriptures 't is well known Each Place likes best the Language that 's her own Yet all affected Eloquence avoid Honey was never Sacrifice but cloyd Grave and expressive be thy words but few And Pharisaick bablings so eschew Prayers should like Arrows unto Heaven fly Winged with sighs uninterruptedly Yet though such private Prayer have its high praise The Publike Forme 't is that designe doth raise Even up to Heaven whither with stronger wings It Flies and thence a fuller blessing brings Such private Suitors like less stars do shine In Constellations while more lights combine Those but like Planets oft excentrick move But These fix'd stars Heavens Galaxia prove Brands that in corners smoake may have some Fire But those that burne together sure flame higher While private prayer but begs This doth besiege The Towres of Heaven it selfe and much obliege The Governsur to open or doth reach The Battlements thereof and make a breach Such Pray'r is revers'd Lightning Heavens wonder While the joint Amen's like a Clap of Thunder But know each Sacrifice must season'd be And the Lords Prayer is the Salt which we Must Sprinkle all our own with that their Taste May rellish to Christs Palate and Repast I then all our Addresses shall appeare As precious Jewels in th' Almighties Eare Or pleasant Harmony whose divine Ayres Shall drown the Musick of the Rapid Spheares And though Heavens starry window do not ope With sudden Answers to our greedy hope 'T is not for that God listens not to Thee But will not interrupt the Melody With hasty grants but then at length repaies With fuller Bounty thy thought-long delaies Pray on and He 'l not only quit thy Guilt But to thy Faith say Be it as thou wilt Vpon the Holy Scriptures Isa 12.3 Iohn 5.39 1. LIGHT THese are Heavens milky way wherein combine Millions of Stars so many Guides Divine While your new spitting lights those wandring Fires Lead Ignorants into a Ditch of Briers These are the bright Beams of that glorious Sun Which Batis of Sin and Errour only shun As chased shaddows fly the rising Light Soules that live under this Line know no Night 2. ARMOUR And as God so his Word 's both Sun and Shield Which who so knows but dexterously to wield Shall vanquish that Triumvirate of Foes Which Christian life doth constantly oppose 'T is a Sword also and that most acute To lop off Sin and Errors Root and Fruit It yields that compleat Armour in whose guard Safety and Conquest make a full reward 3. A GLASSE And as it armes one Sex 't is t'others Glasse Suff'ring no sinfull blemishes to passe The lookers eye which still it mends by view Who dresse by This sure are of lovely Hiew Hereto then Ladies each morn Sacrifice And it will make your Beauty pasle the Skies T' will helpe adorn you with the brightest fashion First Trim you with a Grace then with Salvation 4. A GARDEN This is a Garden too where both may walke And recreate your selves with vertuous talke With all choise Flowers sweetly Inameled Poses at hand and Chaplets for the head Or if you more affect here 's pleasant Fruits All barmelesse yet such as each Palat suits If any Ulcer or Disease within Here grow Herbs medicinall for all Sinne. 5. A FOUNTAINE And in this Garden there 's a sacred Well Which doth all Fountains of the World excell A true Bethesda what e're we endure But timely enter and ner'e doubt of Cure The Water 's strangely sweet yet red as bloud Look how it will That ner'e failes doing good Who so pollutes these Streames then or what 's worse Seales up the Fountaine runnes a double Curse You then whom crazy Frame or feeble age Sends to the Wells on yearly Pilgrimage Come hither panting hearts spare paines and wealth Drink freely here and drink Eternall health 6. A TREASURE And mark it tastes of a rich Mincrall That speakes a Treasure hid there passing all The precious things that Natures Store-house yields O part with all to buy these Treasure Fields None to the Gospell Pearie besides whose wealth There is a Soveraign Cordiall in 't for health Ophyr's an outside Treasure and not Thine Digge here and soon be rich 'ts a Golden Mine Vpon the Sacraments in Generall Isa 17.11 Exod. 12.11 Iohn 3.5,6.35 ver THese Some and may more largly ta'ne make seaven But theirs is an odd sense the Scripture's even The New being but to old Testament reveal'd Whose Truths but with two Sacraments are seal'd These They save paine and charge the Churches Twinns With double Guard ensafing us from sinnes One Antidote against Originall T'other preservative ' gainst Actuall Restoratives for both the Churches wings With which each Lark of Heaven mounts and sings A
Pair of cleansing streames flow'd from the Side Of our deare Lord when on the Crosse he dy'd Even Christs two witnesses who though not slaine Yet slay our sinnes and fresh his Death againe Our Brace of Spies that from blest Canaan brings Newes of its cheering wines and fruitfull Springs A Mother hath but two Breasts Ours These are For spirituall Nutrition thriving fare The two Church dores open to who desire First leading into th' Body then the Quire The one a Spirituall Matriculation T'other such nourishment and Education Then not to Tantalize you on and Tast The Delicates of their Divine repast Vpon Holy Baptism Gen. 15.17.11 1 Cor. 1.16 1. The INDULGENCE CHRIST no hard Master our Indulgent Lord Now for harsh Sacraments doth milde afford No way ward Zippora need now upbraid Her Moses bloudinesse or be afraid Her Child's life cut together with his Skinne That Bloud 's turnd Water now but wash thy sinne His Yoake in deed is easie Burthen light Wear 't all Life's day and rest well at Death night 2. The LAVER To wash is ease but Thereby to doe good Faith must our Water mingle with Christs Bloud And then it takes out Staines of deepest dye And gives more then our own first Purity A Simon Magus else may be Baptiz'd And passe for a Disciple so disguis'd 'T is not the Water only but the Dove Moving upon 't doth the Soules Laver prove 3. The LISTING This is the Military Sacrament Giving to each Presse-money from Christs Tent Engaging us to warre ' gainst Sinne and Hell Such and so many Foes need guard us well Mind we our part 'o th Compact as Christ his Who the victorious Crowns with Grace and Blisse But who his Standard cowardly doth flye You know by Martiall Law deserves to dye But there 's a Chancery in our Leaders breast That who returns shall be a pardon'd Guest 4. The ARK This is Christs Ark as 't were while Flouds of Sinne Deluge the World to shroud his Servants in Even in his Churches armes then no time slip To have poore Soules imbarqued in this Ship Dispute not Infants Faith thou graft's thy Plant Though in its Youth and Winter it fruit want Commerce of Spirits goes not by age or acts Externall but where Gods free Grace affects And Christ most favour did to such dispence Schooling the Gravest to their Innocence Forbid not then these Sacramentall Rites To such as Jews admitted Christ invites His Ordinance and promise who neglect Are out of 's Arke and may the Floud expect And as for timely entrance Care be ta'ne So must there too that all i' th' Ship remain As Saint Paul caution'd for offences foule Cast Jonah's Lot on a bestormed Soul But after such a wrack no better plank Then deep Remorse to land on Safeties bank Vpon the Holy Eucharist 1 Cor. 11. John 6. 1. A FEAST TO thy Grand Houshold Th' art a bounteous Lord For all the World spreading an ample Board But specially for Man at whose feet all The severall Species in subjection fall Yet thine own Israel doe higher fare And Fellow-Commoners with Angels are The Rocks are broacht to quench their Thirst at wish They doubly Feast with first and second Dish And yet all these but figure in a mist The Viands thou preparest thine in Christ The former of thine Alm's-basket are fed But unto These Thou giv'st thy self for bread Bread thresh'd and ground to dust by Sinne and Jews As Staffe of life ' then let us this Bread use Walk with it all our wayes and 't will sustaine Our hearts from slips in Sinne from falls in paines The better Jacobs Staffe that guides to Heaven From whence this Feast the Feeder doth enliven As Grace before made Thee a welcome Guest So let Zeale waite and due praise close the Feast 2. The RANSOM Our life 's a warfare and our hellish Foes Too numerous and strong daily enclose Us in their fatall Nets insulting still Or'e us as Bond-slaves captiv'd to their will But Judah's Lyon by victorious power Free's his Sheep from those Wolves that would devoure Christ to our Rescue did descend This day And unto Heaven with him bore the Prey Nor are wee only Prisoners of Warre But of Debt also and ingag'd so farre That all we have or are can never free Our Soules be-dungeon'd to Eternity Yet cheere up drooping Wights he that essaid To Rescue you and did hath also paid The Price beleeve it farre beyond best Gold Your Debts and Forfeitures and this day told A Summe so great could not be understood Paid willingly too though as drops of Bloud Henceforth by double Ransome then His be Whose service is most perfect Liberty 3. An ANTIDOTE How sick doth Poyson swallow'd make the Heart Diffusing Venom into every part Within without all ulcered and thus The Serpents Teeth and Apple had serv'd us But here 's a soveraign Antidote made up Of rare Ingredients mixed in this Cup Of Bloud and Grace which who drinks heartily Shall be so Cur'a as live immortally 4. The CEMENT How should These mixt Tenacious Cement make To bind all in a Building should partake One Common Uniformity and grace Each other with proportion in its place This tyes Christs Members in a mutuall knot Never to be rescinded or forgot Unto their saving Head uniting all In Love and Duty both perpetuall Till He and They as in grace here below Above in Glory all one Body grow Vpon Holy Orders Or the Ministeriall Function 1 Cor. 9.11 1 Tim. 3.1 2 Cor. 2.16 1 Tim. 4.16 2 Cor. 4 7. Ch. 5.20 1 Tim. 5.17 VVHich the Worlds two main Burthens if you aske Truth saith the Kingly and the Priestly taske Both Heaven-born Functions but the last all fire They 'd need all Caution be who That aspire Indeed for Soule-cure who sufficient is It startles even a chief Apostle this What Atlas shoulders nay what Angels fit Thus to beare Heaven up and yet since it Is Both Gods acceptation and Decree This Treasure should in Earthen Vessels be We gratefully attend the Divine call And then in all obedience 'fore it fall But without That and signaliz'd by those Who rightly have the Keyes on 't to dispose We stirre nor Foot nor Hand least Uzzah-like Some suddaine Vengeance our presumption strike Must all your Arts and Plants mature with time And This which needs most leape into it's Prime Beware bold Flies that buzze about This flame Lest your proud wings being scorched in the same Your fond Icarian zeale at last fall down Into that Lake which Pride shall ever drown But you that by both Callings enter faire Snuffe your own Lights and take a watchfull care The Wearer doe not holy Vestments staine Or to your Master a dishonour gaine If undeserved Scandall doe you spoile Those Shafts to their own Shooters breasts recoyle Knowledge the Head the Heart crowns Holinesse Light and Perfection make up Aarons Dresse Spirituall and Corp'rall Charities With fervent Prayer's