T is ceremoniall for the manner albeit Morall for the matter And this Precept is hedged in on every side lest we should break out of its observance Fronted with a cautiou or command for it will beare both Imperat suadet Remember thou keep Holy it injoyns with perswasion and then back'd with Reasons Reasons from both parties God and Man with some remarkable eminencies above other Mandates They run either barely Affirmative as the fifth or barely Negative as all the other but in this both parts expressed beginning with the Affirmative Remember c. proceeding in the Negative In it thou shalt do no manner of work c. The Breach hereof thus both wayes met withall Again 't is more extensive it not only respects our selves but with a strange particularity involves all our Relations even to five several Ranks viz. Thou thy Servants Cattell strangers within thy gates the wife not mentioned as being included in the first Now every Master of a family hoc habet Episcopale quod habet curaÌ„ animarum hath so much of a Bishop in him that he hath cure of souls viz. care of those under his charge As for this 't is God himself commends Abraham Gen 18.19 Josh 24.15 Gen. 18. as all the good world doth Joshua's pious Resolution Chap. 24. Lastly t is more Alluring then the rest more sweetly exciting and that not onely with more Reasons but with Reasons more insinuative those of the third and second Commandements being formidable and menacing but of this wooing and Allective as on our part beside the indulgent Preface Remember thou keep c. Six dayes shalt thou labour c. A permission or remission of Gods right who might chalenge all rather then an absolute command For the Church upon occasion saith Perkins may separate some week dayes also for rest and Divine Service Joel 2. Yet this withall is no Commission saith he against idlenesse every one being to live by the sweat of his Brows faithfully in his vocation Gen. 3.19 1 Cor. 7.20 1 Cor. 7. out of Genes 3. Six dayes shalt thou c. God here as liberall to us as to Adam in Paradise Of all the Trees but one as Potiphar to Joseph Gen. 49. Let us answer with him How can I deny in this one Remember thou keep holy the seventh day If I indulge thee six for thine own business saith God thou mayst well afford the seventh to my service and that wholly holy For as the Evening and the Morning made the first day the second and the rest of the week The Reasons of this Precept so the Evening and the Morning should likewise make the seventh day The other argument and that a main one is from Gods own example who herein requireth no more then Himselfe performed his own practice being the Commentary upon his Law as becomes all good Leaders For in six days the Lord c. and rested the seventh day Rested This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Figure of condescension to our weak capacities God otherwise not being capable either of Rest or Labour and such indeed Saint Austine and others take all the description of the History of the Creation to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. but a methodizing of it to mans apprehension for 't was all one to Omnipotence to make all the world in a moment and every Species as well as the light with an easie Fiat Let there be Fire and Air and Earth and Water semel simul omnia all things at once existing out of them but so marshalled in the story for our more orderly meditation of them and our more regular imitation of this patern in our own transactions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.1 Be ye followers of God Eph. 5. He means in proportionable actions who fram'd the world in six dayes and rested the seventh rested from Creating not from governing from creating of new Species and kinds of creatures but not from making Individua new singularities for so is he alwayes working John 5. both for Corporals and Spirituals John 5 17. My Father worketh hitherto and I work But to hasten there is Sabbatum pectoris and Sabbatum Temporis That of the mind I shall mention in the close The Sabboth of Time among the Jews was either of dayes or years and both those greater or less the lesser every seventh day and every seventh year the greater when the Passover fell on the Sabboth as at Christs Crucifixion John 19 and every fiftieth year which was their Jubile C. 19. C. 19.28 We reflect but upon their lessâ—… Sabboth of dayes viz. the seventh day and that the Artificial day as John 11.9 being the space of 12. hours from the Sun rising to the Setting of it and so too may the Jews from evening to evening be understood And this too the blessed Apostles altered and by consequence abrogated as to the particularity of the day herein led by the Spirit of Truth and as some think by Christs own example John 20. Consentaneum est Apostolos mutasse diem Melanct. Tom. 2. fol. 363. 'T was necessary saith Melancthon even for this very cause that the Apostles should change the day to shew an example of abrogating the Legall Ceremonies in the Translation of the seventh day Which translation from Saturday to Sunday is not by Patent in the Bible but only by patern because cause the blessed Apostles usually met together on this day 1 Cor. 16.2 Apoc. 1.10 Act. 20.7 and that assuredly by the dictate of the holy Spirit and at least by the approbation of our Saviour again again manifesting himself to be risen on the 8. day So that however happily some will argue and others grant that an Oecumenicall Councell hath authority to constitute another day for publick worship as the second or third of the week yet sure I am they can never have so good a Patern nor yet so great a reason for another day as is demonstrated for this alteration the Patern being Christ and his Apostles and the Reason our Saviours resurrection even that wonderful work of our Redemption Aretius in 4. Mand. Aretius picks out a mystery out of Christs appearing on the 8. day We labour 6 dayes in this life saith he the seventh being the Sabboth of our death in which we rest from our labours Rev. 14.13 Rev. 14.13 and then being raised from the dead on the 8. day Christ in his own Body as then raised shal reward every man according to his works C. 20.13 Rev. 20.13 The Jews then gave God the last day of the week but good Christians better honour him with the first they kept their Sabboth in honour of the worlds Creation but Christians in memoriall of an higher mercy viz. its Redemption and therefore reason good the greater work should carry away the credit of the Day whose Duties principally consist in these two things viz. A Rest
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
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
fulfil thy holy doctrine which he taught through Jesus Christ our Lord. The Purification Lu 2. 22. And when the dayes of her Purification according to the Law of Moses were accomplished they brought him to Hierusalem to present him to the Lord. Here the Plate Vpon the Purification of Saint Mary DISQUISITION 22. HOw genuinely doth Purification here follow Conversion This of Apostolick Mary that of Saint Paul the Virgin This Feast is of a fourfold Denomination as the Masters of the Ceremonies observe Baronius in Roman Martyr Febr. 2 c. viz. the Purification of Mary the Presentation of Christ Candlemas day and Saint Simeons holy day for the last the Gospel appropriated saith enough as of a witness for the third Tertullian in Apolog. Diem Luceruis non infringimus since we shorten not our day by lights at noon nor force a night before it come our Church doth rather exhort unto the Metaphor with that light of the world here presented Matth. 5. Mat. 5.16 Let your light so shine before men that c. Of the two former I shal give you some account let others of the rest and first of the various Reading Doctor Donne Serm. 1. vol. p. 112. and 8. some Copies having it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purification so Erasmus our latter English and old Latin Bibles according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her purification and some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Purification because Christ was presented in the Temple Levit. 12. per totum so well as Mary purified the first part of this was injoyned Lev. 12. as to the purifying of women Exod. 2.21 the other Exod. 12. as to the offering up the Males from both with Ceremonial duties our blessed Lord and his Virgin-Mother might have pleaded just exemption Col. 2.9 Himself being the real Temple of the Godhead as in whom it dwelt bodily the very end and substance of that Figure and she being void of Sin in her conception of him that ground-work of Purification I speak not of her owne conception and that civil war of the Dominicans and Franciscans thereupon but having been overshadowed by the Holy Ghost Luk. 1.35 Luke 1. she was not obliged by that Law Lev. 12. according to that judicious maxime that where the Reason of the Law ceaseth the Obligation 's ended as t was here yet both here cheerfully and punctually undergo it out of an high obedience and exemplary lowliness Christ being as this day presented in the Temple as it is written in the Law of the Lord Exod. 12.29 Luk. 2.22 Exod. 12. and in the Gospel for the day every man-child that first c. being a gratefull Reflexion grounded on Gods delivering Israel when he smote the first-born of Egypt and this Reason is rendred by God himself Numb 8.17 Numb 8. why they should consecrate all their first-born to him and therefore now Christ was presented as the first-born by many fair prerogatives John 3.16 Matth. 1.25 Eph. 5.2 as 1. of his Divinity Iohn 3.2 of his Humanity Mat. 1.3 the first born of Grace Eph. 5.2.4 of power the first-born of the Dead 1 Cor. 15.20 1 Cor. 15. lastly the first-born of the Regenerate 1 Pet. 1.3 1 Pet. 1.3 and therefore though he were not tyed to the Rites of the Law yet suffered he himself to be presented in the Temple to shew God the Author both of the Law and Gospel to redeem those that were under the Law Gal. 4. to avoid scandal of the Jews Gal. 4.5 and to Conciliate many good witnesses of his meekness and obedience as Anna and old Simeon who sung his Nunc dimittis his Swan-like Anthem at his solemnity which was called Matutinum Sacrificium Christs morning-Sacrifice his first being offered in the Temple as that other was called Vespertinum his evening-Sacrifice being offered upon the Cross in the former he was Redeemed in the latter he did Redeem giving himself for us an Offering and a Sacrifice to God of a sweet smelling savour Eph. 5.2 Eph. 5. thus you have the Presentation For the Purification the blessed Virgin knowing obedience better then Sacrifice performed the rites thereof though not engaged to them in every circumstance for time Luk. 2.22 i.e. about fourty days after her delivery for place Levit. 12.4 they brought him to Jerusalem the standard of Religion and presented him in the Temple the speciall ubi of Gods presence and there not without a due oblation God saying none shall appear before me empty Exod. 23.15 a pair of Turtle-Doves c. fit Emblems of her Innocence and Chastity A pious David disdains to serve God of that which cost him nothing for nothing he may justly gaine by such a service yet such cheap Votaries are frequent now a daies and S. Basil might as well now as ever Serm. in Divit avaros complaine of such as perform onely that kinde of Devotion which is without cost as to Pray for fashion and to Fast for frugality yet here her Offering proportioneth her Ability and so mercifull is Gods acceptance a pair of Turtles not the Sacrifice of the Rich which was a Lamb but the poor's Offering Lev. 12.8 In locum two young Pigeons so Maldonat and others gloss upon her Penury however her representations are since gayer far then ever she was Sanctified poverty being indeed richer then splendid vanity if we cannot give much God will accept of little of a Virgins two Pigeons Mark 12.42 of the Widows Mite Mat. 12. so we belye not our ability and remember that of Exod. 23.15 Nemo in Conspectu meo vacum that none shall appear before me empty lest else as he came he be of those that are sent empty away And now by this precept of Moses and practice of Mary Parents are instructed to beget Children unto God by pious Education like Joseph and Mary here to present them in the Temple bringing them to Holy Baptisme and Consecrating their Infancy to God as Saint Ierom was delighted to hear Children Balbutire Christum Hicron in Epist to smatter of Christ before they well could speak a carefull seed time may well hope a fruitfull crop T is the wise mans Counsel Train up a child in the way he should go and when he is old he will never depart from it Pro. 22.6 Pro. 22. Lastly in all the Judicials and Ceremonials you must know there was ever somewhat Moral wrapped up in them as in that of not taking the Dam with the young Deut. 22. and not seething a Kid in his Mothers milk Exod. 23. the Moral was to move us to Pity and Compassion that of Deut. 25. Deut. 25.4 Thou shalt not muzzle the mouth of the Ox c. Saint Paul Moralizeth of the Labourer and his wages indeed of the Minister and his maintenance 1 Tim. 5.13 1 Cor. 9.10 1 Tim. 5. So likewise in this Ceremony of Purification is
true Christian is a Theophilus and hath a Gospel dedicated to him Explan Proem Evang. Luc. as St. Ambrose sweetly Si Deum diligis ad te scriptum est si ad te scriptum suscipe munus c. If thou lovest God to thee the Gospel is written if to thee it be written accept the gift of the Evangelist the pledge of such an Heavenly Friend and treasure up this Jewell in the retirements of thy Bosome out of the reach both of Moath and Thief i.e. of Sin and Error But more proble 't is to be a proper Name from Saint Lukes own words Luke 1.3 Luke 1. v. 3. It seemed good to me also to write unto thee in crder most excellent Theophilus that thou mightst know the certainty of those things Wherein thou hast been instructed Wherein me thinks he doth evidence some one particular person Maldonat in Luc. 1. whom he had catechised formerly by word of mouth And this is seconded too by the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same used elsewhere to Eminent Persons Theophilact in Luc. 3. occasions Expositers justly to conceive it was some Man of quality Lyran and Nicephorus think him the then Bishop of Antioch Others that he was some chiefe Governour in his Common-wealth because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth most Excellent or most Noble as it is translated and applied to Festus by St. Paul Acts 26. and by Tertullus that great Master of words to Foelix Acts 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Claudius Lystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the most Noble Governor c. And then from Theophilus we note That Greatnesse doth not exclude Goodnesse but may much advance it and so to that end 't is not onely Equity and Civility to give due Titles of Respect to personages of Honour Rom. 13.7 Honour to whom honour belongeth Rom. 13.7 But it is withall a Pious policie for good men to devote their Labours to such Mecoenasses as may advance Religion and the Glory of God rather then their own privat Names and Fortunes as here St. Luke doth unto his Theophilus But not to seem digressive this Evangelist like his Industrious Ensign the Ox forementioned hath his time of Vnyoaking also as well as of hard labour This holy Physician after his numerous and double cures is at length himselfe cured of all earthly Maladies dying in Bithynia a Region of the lesser Asia Hieron in Cat. vir Illust now called Anatolia neer Pontus in the 84. year of his age and Anno Christi 74. POEM 37. HOw fit't is we commemorate Thy Facts Who Registerst more then th' Apostles Acts The Church but gratefully doth celebrate Saint Lukes Festivity at highest Rate Because although a Grand-Physician He Deigns to take notice of Divinity Nay and to make his practice of it too And that you 'l say is rare for such to doe He through all second Causes sees the Prime And doth by Natures scale to Heaven climbe While others lodge by th' way the Soul 's his care While some perhaps some Bodies do impaire He layes aside his Apollinean Art Or doth Heavens Recipe's withall impart The Soul-pulse Conscience now he feels and thus Christ is become his Esculapius Tears are the Critick water he doth cast Where he discerns Sins danger overpast Or if he sees the Symptoms still prove bad Applies the healing Balm of Gilead And where the Case seems despr ' ate to doe good Adapts the Balsome of our Saviours Bloud That Panacean Medicine that all-heal So carefull is He of each Patients weal Visits without a Fee and the more thrives Freely he hath receiv'd and freely gives Whose Gospel is a Shop well furnished Where each Grief opened may of cure be sped Full of choyce Cordials or Corrosives Spirituall Antidotes Restoratives And all these free List to the Prophets Cry Come all that languish without Money buy And Lord we come beseeching Thee grant this As Saint Luke Saint Pauls convert make us His. THE COLLECT PRAYER The Epistle 2 Tim 4. v. 5. to 10. The Gospel Luke 10. v. 1. to 7. ALmighty GOD which calledst Luke the Physician Whose praise is in the Gospel to be a Physician of the Soul may it please Thee by the wholsome Medicines of his Doctrine to heal all the diseases of our Souls through thy Son Jesus c. S. SIMON S. THADAEVS The Plate here Vpon Simon and Judes day DISQUISITION 35. THESE were another pair of Brethren as before Peter and Andrew James and John The Reason of Christs choice herein to spread unanimity and prevent schism is expressed in their Feastivals Fratres Naturâ Aquin. glossa ordinar Fide Doctrina Vitâ They were brethren in Blood and brethren in Good brethren in Nature in Faith in Doctrine and Good life Bonum jucundum Oh how happy and pleasant a thing it were if Ministers were in the three later but such brethren that would sent like Aarons Oyntments would be both good and pleasant Psalm 133. and few things that are both Though Simons here first named I shal crave leave to begin with Jude as most remarkable in Scripture I and for Scripture too having enriched that Crown with a precious Jewel viz. An Epistle of Catholick and universal excellence and therefore well named Lebbaeus Math. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cordatum fecit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. cor 10.3 from a root signifying the heart and to make hearty He having done it hartily as unto the Lord not more discouraging the Enemies of Christ then animating and cheering his true servants and for the same reason not amiss surnamed Thaddeus In the place forecited from that Syrio-Chaldaick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Dug his Epistle being Mamilla Ecclesiae as it were a dug a Nipple of the Church yet I think the better Etymology is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks him Laudantem confitentem a confessor and a Saint praising God and so uniting with his name of Jude streaming in one channel both and from the same Fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi celebrationis Pâ—liis the most we read of him in Scripture is from his own Pen yet that being guided by the Holy Spirit we cannot suspect the modesty thereof where above all Titles he stiles himself Judas the Servant of Jesus Christ The honorablest relation That the perfectest freedom therefore all the Apostles use it Rom. 1.1 2 Pet. 1.1 1 Cor. 7.22 c. I and the best Christians joy most in this Title as the good Theodosius Euseb Ecc. His in being Membrum Ecclesiae quam caput Imperii Deemed his being a member of Christ's Church an higher honor then that he was Head of the Empire So St. Jude in his Exordium a servant of Jesus Christ yet adding withal the brother of James mentioning his Kindred and Allies partly
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