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
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
〈◊〉 〈◊〉 Josh 5.2 Heb. 4.12 The word of God sharper then any two-edged sword that circumciseth not onely the fore-skin but all the Faculties of the soule the parts and senses of the body the eyes Job 31.1 Psal 119.37 Job 31. turneth away those least they behold vanity Psal 119. The eares and lippes that they heare or speak no guile Ephe. 4. Circumcising the hands against all Theft and idlenesse Ephe. 4.25 28 c. 5.4 Ephe. 4.28 the Head from imagining mischiefe and the feet from blood-shed Psal 14.6 19.13 Psal 14. Circumcising the intellect from curiositie and errour Act. 26.25 the Will from all presumptuous wickednesse Coloss 3.2 3. Psal 19. the affections from inordination Coloss 3. even the very thoughts and imaginations Isai 1.16 in a word Circumcising the whole man cutting off all superfluous cares of the world and lusts of the flesh even to that happy Metamorphosis of the old into the new man Ephe. 4.22 Eph. 4. whence flowes the third kind of Circumcision by consequence Resurgentium in the world to come when all superfluity of sinne deformity and corruption shall bee cut off utterly so that we may appear before the Throne of God without any spot in our soule Apoc. 14.5 1 Cor. 15.53 or corruption in our body Apoc. 14. 1 Cor. 15. But in this Circumcision of Christ which was carnall onely as needing none of the other Three circumstances are remarkeable the Quando Vbi Quare the Time the Part the Reason the time was the eighth day Gen. 17. Gen. 17. and Christ then undergoes it Luke 2.21 Luke 2.21 comming not to destroy the Law but to fulfill it you see in every circumstance Some say then as because that tender age could more easily bear the griefs but this is both too dubious and too generall others say the eighth day Chrys Mar. in Rom. 4. because that was the time of our Lords Resurrection so Lombard in Rom. 4. seven dayes figuratively signifying the time of this present world and the eighth day the resurrection wherein mortality shall be cut off with immortality 1 Cor. 15.53 For the Vbi Circumcision was placed in the generative part Aug. in Johan tract 30. 1. Because the Propagation of originall sinne is thence traduced Per actum generationis 2. As a signe of the promise Martyr in Rom. 4. Aquin. part 3. Quest 7. Art 3. both to Parent and Posterity Gen. 17.7 3d. ad diminutionem carnalis concupiscentiae Lastly why Christ undergoes this Circumcision Luke 2.21 ut supra more particular reasons to shew he was the seed of Abraham Heb Heb. 2.16 2.16 to demonstrate he had true flesh against Manicheus not his body Coessential with the Deity as Apollinaris or fetched from heaven Epiph. Haeres 30. as Valentinus but as Rom. 1.2 Circumcised he was ut figuram ipsa veritas finiret that he who was the truth and substance might at once fulfill and take away the typg of Circumcision and all this out of obedience for us Isai 9.6 Isai 9. nobis puernatus vobis saith the Angel expounding the prophesie Luke 2.11 unto you men I for us born for us circumcised Gal. 4.4 Gal. 4.4 made of a woman and under the Law hereby giving publike testimony that he would fulfill the whole Law as the circumcised is bound Gal. 5.2 and that he would do all the rest for us to make up our unwilling Faylures so we give but all diligence 1 Pet. 1.5.10 1 Pet. 1. This circumcision was the prologue of his Passion and first rise of Ezechiels waters c. 47. flowing above the knees till after it came to Davids Deluge Psal 99. all the way sponsus sanguinum Psal 99.1 to keep us from or at least to sanctifis our bloody sufferings as is intimated hence Mat. 1.21 by his consolatory and saving Name of Jesus now imposed Mat. 1.21 for which all hearts and knees are obliged unto signall gratitude Phil. 2.8 9. Phil. 2. whose mercifull indulgence extends here to our bodies as well as souls tenderly changing this sharp into an easie Sacrament and instead of those knives of flint and stone prefiguring this Corner stone commanded Iosh 5. saying now but as Elisha Josh 5.2 2 King 5. to each leaprous soule wash and be cleane and therefore if the neglect of That so punished Gen. 17.14 Gen. 17.14 how much more the contempt of this more easie Seale of the new Covenant whereof such Children are altogether as capable as of that old being indeed still but one John 3.3 and the same renewed Sacrament POEM X. SPotless Obedience this day underwent The sharpe paines of that bloudy Sacrament And what could They pare off from His pure skin Who but Theirs that so cut him knew no Sin Onely to Teach us Gods Law to fulfil Spar'd not thus first and last his blood to spill Yet know t is not the Pruning any part Makes a new Creature but that of the Heart Since t is a day of Presents then le ts give Our Heart to God that it with him may live Or if he please to send it back againe It may come mollify'd and cleans'd from staine Lord exchange New-years-gifts for broken heart Vouchsafe a sound for old new spirits impart The COLLECT PRAYER The Epistle Rom. 4. from v. 8. to 15. The Gospel Luke 2. from 15. to 22. Almighty God which madest thy blessed Son to be circumcised and obedient to the Law for man grant us the true circumcision of the spirit that our hearts and all our members being mortified from all worldly and carnall lusts may in all things obey thy blessed will through the same thy Son Jesus Christ our Lord. The Offering of the three Kings Mat 2. 10. When they saw the starre they reioyced etc. 11. And when they were come into the house they saw the young child with Mary his mother and fell downe and worshiped him and when they had opened there treasures they presented unto him gifts Gold and Frankincense and Mirrhe 12. And being warned of God in a dreame that they should not returne to Herode they departed into there owne countrey another way The Plate here Vpon the Feast of Epiphany or appearing of the star DISQUISITION 8. SEasonably doth the Church celebrate the honour of Christ's Epiphany next unto his Circumcision that his glory might be manifested in the Flesh as well as his humility Aug. S. 30. de Temp. And the very Name speaks the Antiquity of this Festival and its early rise in the Greek Church and 't is fairly Englished by the day of apparition or manifestation of Christ from above that igrance might no more call it the Tiffany as in the Legend or as one that bidding it holy day said he knew not whether 't were a He or a She Saint It reflecteth on three manifestations of our Saviour and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set your Affections on things that are above and not Coloss 3.1.2 c. Coloss 3.1 and that leadeth to the Terminus ad Quem The point to which Christ rose ad vitam unto life and glory And here is a comfortable sight to wipe sad eyes Ecce Joseph de carcere Samson de Civitate Daniel de specu Jonas è Coeto Here is the Sunne that was ecclipsed cometh forth like a Bridegroom That Eagles age renewed by casting of his Bill The good grain sowed and quickned by dying The destroyed Temple the third day repaired Here is the substance of all those shadowes Surrexit CHRIST is risen from the Dead and yet no Article of our Faith so much opposed Satan knows well that shaking the Foundation will hazard all the Building Math. 28.14 But all his poysons are strongly Antidoted severall wayes besides the mentioned prefigurations First by praedictions Psal 72.15 Ezek. 37. Psalm 72. He shall live c Ezek. 37. in the vision of the Dry bones And the Evangelist applieth that of Jonah unto Christ Matth. 12. Secondly by the Apostles Declarations Acts 1.3 chap. 2. 24. chap. 13. 34. But thirdly and convincingly by his own frequent appearance five times on the day of his Resurrection 1 Corinth 15. from verse 4. c. and that an eminent Jews testimony might confirm Christianity 1 Cor. 15.4 heare what Josephus saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was at that time saith he a certain wise man Joseph Antiq. lib. 18. c. 4. if it be lawfull to call him a man for he was the performer of divers admirable workes and the Instructor of those that willingly entertain the Truth and he drew unto unto him divers Jewes and Greekes his Followers This was Christ saith he who being accused by the Princes of our Nation Josephus his testimony concerning Christ and condemned to the Cross by Pilate appeared to his Disciples alive the third day after according as the Divine Prophets had before testified the same c. What can be more manifest Why should Philosophizing Flesh and Bloud so stick at this Idem numero corruptum nequit reproduci That the selfe-same thing corrupted can never possibly bee re-intyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is any thing impossible unto Omnipotence Nay when as to say nothing of the Phoenix we know some daring Chymists have reduced Flowers at least to shape and colour after they had been consumed unto ashes How much more easie can the Almighty think you recall both Flesh and Sinews till dry bones live again Ezek. 37. Till they friendly jog each other Ezek. 37. as 't were asking Livest thou Brother Sure it is as easie to Reduce as to Create Author tollit dubitationem me thinks the very Author then should take away all haesitation in that Christ is risen and that Christ is God and that same God Almighty For those Praecursores those Harbingers of CHRIST'S Resurrection as Saint Bernard calleth those revived by the Prophets they were rather to bee stiled Raisings then Risings 1 King 21. 2 King 13.21 Suscitations more then Resurrections as appeares by their Discriminations First Surrexerunt illi morituri They rose shortly to dye again and so will one day need another Resurrection But CHRIST being risen dieth no more saith the Apostle and in that he liveth he liveth unto God Rom. 6. Again Illi virtute aliena Those were raised by the power of another nay indeed Former resurrections how differing from Christs of CHRIST who lent that power but CHRIST here Virtute propriâ by his own power by his owne Arme by his own Right Hand hath hee gotten himselfe this victory He whose mercy hrd formerly bestowed many miracles on others his power now worketh one upon himselfe He who by his Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised Jairus daughter Mark 1. who by his Touch revived the Widowes sonne Luke 17. Luke 7. Who by his Prayer restored unto life putrified Lazarus John 11. John 11. Sure with as much ease could his inhabitant Divinity re-animate his owne Body to a Resurrection and therefore in Saint Luke 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is raised but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is risen and actively translated not suscitatus but surrexit The Time too of his Resurrection is Time well spent to contemplate and that was the first day of the Week and the third of his Passion at once fulfilling the Prophesie and translating the Sabbath Ideo post tres dies saith Austine Therefore after three dayes Christ rose Lib. 4. de Trin. to intimate and manifest the Ascent of the whole Trinity in the passion of the Sonne On the third saith Bernard that Himselfe and Prophets might be found faithfull who foretold it Hosea 2. Matth. 27.63 Intra triduum within three dayes indeed for we know he slept not in the grave above two Nights and one whole Day some 40. houres and then knitting the end of the first to the beginning of the last hastened lest tedious sorrow should too much wrack the minds and faith of his Disciples And here the Mathematitians help out wel to make good that same Type of Jonah of three dayes and three nights which taken as generally as his death that is all parts of the World considered and then his buriall cometh up full to that of Jonah yet but three dayes at most to teach us not to bury our desires in the earth to become Eagles and not Moles to spend but two or three dayes that is but some small time and industry to gain a competency For Quatriduani faetant Think of that those worldly Lazar-souls that lye foure dayes interred that is all the foure quarters of their lives groveling for transitories stink in the nostrils of the Almighty O happy those when Christ with an offended eye beholds these earthly vanities of whose soule he may say as this Text doth of him Luke 24.6 Surrexit non est hic It is not here but is risen And then more and more still rise it shal till the Scale of Grace lodge them among the stars of Glory And this Resurrection of our Saviour saith Bernard on this Argument was not Reditus sed Transitus Bern. in Fest not any Regress into his former state again but a kind of Transmigration into a better Non rediit in nostram mortalitatem sed in sublimius aliquid transiit CHRIST returned not saith he into our mortality and the miseries of this present life again but Rose into some higher degrees of perfection even to a glorified condition Yet not as the Eutychian Hereticks phantasied The Heresie of Entychus confuted Humana Natura in Divinam conversa As though CHRISTS Humane Nature by his Resurrection had been changed into the Divine sed servatis essentialibus but reserving still the Essentiall properties of an humane Body it was visible palpable and circumscribed Luke 24.39 Luke 24. Quà litas
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
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
his own free gracious act On our part undeserv'd oppos'd effect Light on us therefore O Celestial Dove So with thy Fanning Wings inflame our Love That Earth with grateful Harmony may sing With those Aetherial Spirits to Heavens King That both in compleat Consort so aspire Till all one Hallelujah singing Quire Then they 're ill Shepherds sure will not always Together with their Flocks Christ this day praise The COLLECT PRAYER The Epistle Heb. 1. from vers 1. to 13. The Gospel John 1. from vers 1. to 15. Almighty God which hast given us thy onely begotten Son to take our nature upon him and this day to be born of a pure Virgin Grant that we being regenerate and made thy children by Adoption and Grace may daily be renewed by thy holy Spirit through the same our Lord Jesus Christ who liveth and reigneth c. The stoning of Steuen Act 7* 58 And cast him out of the Citie and stoned him the witnesses layd downe there clothes at a voung mans feete named Saul 59 And they Stoned Steuen who called on God and said Lord Jesus receiue my spirit 60 And he kneeled downe cried with a loud voyce Lord laye not this sinne to there charge etc The Plate here Saint Stephens Day DISQUISITION 4. YEsterday presented a Nativity and this a Martyrdome like a Deaths-head served up at a Festivall the Church thereby first tacitly intimating human Condition both our natural accidental frailty how neer our End bordereth on our Birth Finisque ab origine pendet And yet how many outward dangers equalling inward diseases hasten the pace of precipitating Nature Vitae unicus introitus mille exitus Our life for one sole ingress having many thousand out-lets And secondly expressly desirous by joyning these two Festivals that we should all learn to live well as Christ and to die well as St. Stephen Ideo natus est Dominus ut moreretur pro servo In a Sermon on St. Stephen ne servus deficeret mora pro Domino saith holy Austin yesterday we celebrated the Birth of that heavenly King of Martyrs born into the World and to day the first fruits of Martyrs going out of the world It behoved the Immortall saith he First to take Flesh for Mortals that so mortall man might the better contemn Death for the Immortall Therefore was the Lord born to die for his servant that the servant might not fear to die for his Lord. Christ was born in Earth that Saint Stephen and his other followers might be born in Heaven Christus pro nobis induit hominem Stephanus pro Christo hominem exuit Christ for us put on human Flesh and Saint Stephen here for Christ put it off The story is so obvious that I shall need only glance on it out of the Scriptures for the Day Acts 7. it consisting of two remarkables Acts 7. viz. the Jews cruelty and his Piety their bloody and his godly behaviour in his Martyrdome First here Mat. 23. They retaining their old Title of Killers and stoners of the Prophets put him to death who endeavoured to bring them to everlasting life by his large Sermon to them Acts 7. that sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7. or Recapitulation of the whole sacred Scripture Law Prophets and Evangelists even from Abraham to Christ whom he would have applied home to them had not their fury withstood their conversion even that they should have seen him as he did at the right hand of God but that they stopt him there with a Constructive Blaspphemy becomming Accusers Judges and Executioners all at once presently beginning their persecution with their tongues and teeth v. 54. gnashing on him with c. beside the malice of their tongues that they could even tear his Flesh but that their hands beguiled their mouthes with as ready and more mortall instruments The Jews had among them Quatuor magna supplicia foure speciall sorts of torments besides their bonds and scourgings and other lighter punishments which they had borrow'd from Scythians the Masters of those Arts and other cruell Heathens as the first was Burning Gen. 38.24 Dan. 3.22 The second Casting to wild Beasts Dan. 6. and St. Pauls Case supposed by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.32 Thirdly Stoning Exod. 19 13. And lastly Crucifying Luke 23.21 as all are frequently to be seen elsewhere in Scripture but of all this of stoning was most ordinary among them as the onely Deucalion-race of mankind Vnde homines nati durum genus ad lapides currebunt saith * Loco citat St. Augustine Duri ad duros Presently they run to stones hard hearts unto hard instruments of mischief whether for their readiness cheapness fatalness I argue not or as the best Emblems of their flinty nature Sed Petris lapidabatur qui pro Petra i. Christo moriebatur but with stones destroyed they the servant of him who was the chiefe Corner stone and Rock of his Church Jesus Christ an harsh and an hard act of a right stony people whose obduratnesse to God and man hath turn'd their memory into a Niobean monument of shame not sorrow while Arator hath inscribed this due Epitaph Lapides Judaea rebellis In Stephanū lymphata rupis qua crimine duro Saxea semper eris Arator lib. Carm. in Act. Rebellious Judah that did Stephen stone For that hard act shall pittied be of none Till at length their Punishment so ecchoed their Sin that for their killing of the Prophets and stoning them who were sent unto them Non lapis super lapidem inter Lapidatores Their House was left to them so desolate that not a stone was left upon a stone Matth. 24.2 O let all their Successors consider this not onely in Judea but in England or where ever that still make the Prophets cry and sigh and that as lowd as in most times heard heretofore Psal 44.22 onely with a little cruell variation For sheep appointed to be slain Pastors appointed to be starv'd Think of stony Jerusalem avoid her sins and so her Plagues lest likewise the same judgement follow and overtake you Temporall your house be left unto you desolate Spiritual Christ saying You shall not see me henceforth Matth. 23. And eternall that upon you come not all the righteous blood both of Abel and Zechariah i. both of Laicks and Clergy So Cajet in locum Sanguine fundata est Ecclesia sanguine crevit Sanguine decrescit sanguine finis erit Christs bloud did found his Church and Saints increase Which wains in storms yet in 's Foes bloud shall cease But now to take a glimpse of that which more particularly concerns us observe St. Stephens behaviour in his suffering an excellent Patern to reflect on at our deaths made up of Piety and Charity a man of an high Character and and that by the pencill of the Highest * Acts 6.55 Full of faith and power of the Holy Ghost v. 55. a
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
of all creatures Man and to whom they are all subservient yet this large Commission of the Apostles is since again contracted into Provinces Dioces and parishes yet too with some latitude of preaching any where Acts 1.9 as need or occasion shall require And when he had spoken those things he was taken up Acts 1. ver 9. not till then Observe the God of Order Hee would not leave the World as it were Forbeares his Glory untill hee had first established all things in a composed setlednesse it is Christian wisdom then the timely ordering of our Affaires e're Death prevent the care Achitophell was so far commendable 2 Sam. 17.23 that He set his house in order before he disordered himself 2 Sam. 17. It is counsell worthy a Prophet to give and a King to receive Set thine house in order for thou must die 2 King 20. thy treble house of Soul 2 Kin. 20.1 Body and Estate and when he had spoken these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up the word intimateth not any outward aid or supportation a glorified body needing no such advantages as is foreshewed etsi Angelico comitatus obsequio Bern. in festum non tamen fulius Auxilio though Angels bare Him company they bare not Him They were his Servitors not his Porters and you know the Apostles saw them in the place of Attendance below him far behinde him Act. 1.10 Act. 1.10 Yea he who of his own Will laid down his body in the dust the same by his own Power raised it up to Heaven so the Apostle using the Active voice likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.10 He that descended even the same also is he which ascended Ephes 4. And with the affectionate Disciples now to look a little at the Circumstances of our ascending Saviour The Time you know was forty dayes after his Resurrection Acts 1.3 so long was his second life on earth repressis adhuc fulgoris sui radiis Moses-like vailing the splendor of his glorious countenance 40 daies His body had formerly been acquainted with that number Mat. 4.2 Matth. 4. having forty dayes miraculously abstained all naturall sustenance and here again abstaining in some kind if not somewhat of his celestiall Banquet yet at least his Banqueting-house of Heaven 40 dayes Of all which time himself can onely give an account 'T is not for flesh and bloud to trace the ways of Immortality Yet sure we are The time of Christs Ascension that his stay was not as some of his Apostles thought then to restore again the Kingdom to Israel S. Bernard calleth those weak thoughts of so well instructed Disciples What should an heavenly body do with an earthly Throne how poor a businesse is the temporall Kingdome of Israel for the King of all eternity and me thinks the fond Millinaries should be cautioned by these Misprisions No a more acceptable reason why our Saviour did not immediately ascend from Golgotha to Paradise from his Grave to Heaven per saltum which had been all one to his omnipotence was more fully to convince the diffident world of the infallible evidences of his Resurrection as also more fully to instruct his Apostles in the mysteries pertaining to the Kingdom of God Acts 1.3 Acts 1.3 Yet longer then forty dayes he tarried not saith Augustine ne videretur terrena meditari least he should seem to affect or meditate on earthly things and thereby I hope lendeth our souls wings to fly along with him to Heaven yet by the way take notice of the place of Christs Ascension And therein of a duplex terminus the place from whence and the place whither the Terminus à quo St. Luke in his Gospel telleth us was Bethania Luk. 34.50 in his book of the Acts The Mount of Olives But he will soon be Reconciled to himself if we take notice that Bethania in latere Montis oliveti sita Act. 1.12 that the village Bethany is scituate in the way and on the side of the Mount of Olives both neer Jerusalem This Mount you know our Saviour much frequented so that a Reverend Prelate of our own calleth it his Pulpit Bishop Hall Thence indeed was his Doctrine wont to distil like the dew and his Prayers to ascend as Incense and this very mount was the place of his Agony but now the Hill of his Triumph and victory once he found it planted with Thorns Cant. 8.14 or worse but now one of those Mountaines of spices Cant. 8. how fit was it the same place which had witnessed his Humanity by suffering there should likewise testifie his Deity by his ascending thence the same place for both Passionem Ascensionem Eodem spectare docet The place of Christs Ascension demonstrates both his Passion and Ascension tended to the same end mans salvation And in that he ascended from Bethania which signifieth an house of affliction and obedience how doth it incite us to that better sacrifice obedience and forewarn us that we must not likewise look to ascend but from the place of sufferings Per varios casus per tot discrimina Rerum Tendimus in Latium Through many Tribulations must we enter into that Kingdom Acts 14.22 Now the Terminus ad Quem Act. 14.22 to which he ascended was the highest heaven I whether else but home to his own habitation jam cum se Dominum universorum quae sunt in terrâ mari inferno probasset and saith holy Bernard having already proved himself Lord of earth sea and hell as the Earth acknowledged him her Lord when at his voice She rendred up his Lazarus and quaked at his passion the Sea obeyed him when as it became a glassy pavement to his feet and his treasury for Tribute And Hell confessed him Conquerour when Satan yeilded in the wildernesse and was out-braved by Him O Hell where is thy victory it therefore now remained that as Lord of Heaven also He should pass through all the yeilding Regions of the aire unto the Glory of the highest Heavens Old Philosophy told us of eight severall Heavens Aristot l. de coelo and new hath since found out three or four Orbes more but the safest guide Theology reduceth all to three 2 Cor. 12. 2 Cor. 12.2 The first taken for that Element of aire Gen. 1. and frequently in Scripture the fowles of Heaven The 2d. for the whole Frame of the coelestiall Orbes viz. the Firmament and Planets Psal 19. Coeli enarrant Gloriam Dei Every Star is as a Golden Tongue materially to speak the praises of their Maker But the third is Sedes Beatorum that Glorious Mansion where are the many Mansions of the Blessed called by some Coelum Empyreum not as being of any burning nature but of a Fire-like lightsome brightnesse Saint Paul who was wrapt thither calleth it the third Heaven in relation to the former two Saint Augustine giveth another proper Tripartition of
Coelum corporale Saint Austin Coelum 3. spirituale super intellectuale the Corporal Heaven saith he conteins the Spheres and whole materiall Fabrick the Spiritual One is the Habitacle of Angels all blessed Spirits the Super-intellectual is a Place apart a Sanctū sanctorum solely appropriated to the Deity and thither saith he Christ ascended as the Apostle meaneth Eph. 4.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farr above all heavens Ephes 4. into that true Paradise that habitation of light that light inaccessible the Kingdom of Heaven But read we not of others that ascended before Christ yes but like those that rose before him with difference enough Enoch indeed walked with God Gen. 5.24 and was taken away Gen. 5. and Elijah found a Coach-way to Heaven 2. King 2. So me dare not think these bodily ascended 2 King 2. but as 't is said of Moses Deut. 34. that God buried them no man knowing of their sepulchre unto this day Others dreaming that they are still alive reserved in some by part of the world personally to fight with Antichrist but suâ fruantur insaniâ let them have their Phansie to themselves Greg. the great in locum while we here distinguish with Gregory Homo purus Adjutorio indigebat These though purest of men wanted supporters you see a Chariot from Heaven and Angels to draw it but Christ by his own power whereby he first made all things lifted himself now above all things nay indeed Causa fuit ejus Ascensio His Ascension though later in time yet in order of Nature before was the sole efficient of their elevation as shall be one day of ours Next for the Instruments of his Ascension Ps 104 3. Act. 1.9.11 a cloud saith the text received him out of their sight and not unprophesied posuit Nubem vehiculum Psalm 104. He it was that made the Clouds his Chariots and rode upon the wings of the wind I that cloud was the Canopy of the King of glory which the blessed Angels carried over him while he was now going to that high Court of Parliament the Court of the most high to treat about a Peace 'twixt Heaven and Earth A cloud received him out of their sight we cannot without a just Reprehension pry with curiosity where God hath interposed a cloud of secresie Act. 1.11 and therefore let not the Piety of our Affections spend it self in vain desires of an Earthly Pilgrimage to see the pretended steps of our Ascending Saviour the Pressures of his Feet still on Mount Olivet but rather veiw and trace his spirituall footsteps I am sure more certain less expensive in his sacred Oracles of Scriptures for thereunto are we called saith the Apostle 1 Pet. 2. for Christ also suffered for us leaving us an example 1 Pet. 2.21 that we might follow his steps though not Passibus aequis yet Amoris Ephes 5. Eph. 5.2 Be ye followers of God c. and walk in love as Christ hath loved us Lastly the end of his Ascension was ut impleret omnia Ephes 4.10 that he might fulfill all things all things concerning us all that concerned himself for us to compleat the work of our Redemption and to Prepare each of us one of those many Mansions to open the Kingdom of heaven to all beleevers The day of Christs Ascension Pro Nobis facta saith Saint Bernard Christ his Ascension was also for our exaltation assuring us here with a confirmed hope that our souls shall whensoever separated ascend to him and at length our soul and body both like his by his to heaven John 14.3 And as unto himself to fulfill Prophesies Psalm 68. Thou art gone up on high Ps 68 18. hast led captivity captive c. Also to shew an irrefragable Demonstration of his Godhead by that exalting his Manhood into heaven to manifest to the whole world to Heaven as well as earth that glorious Majesty of his which by Divine dispensation had so long lay shrowded in the form of a servan till now by entring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man into Heaven such a new Guest as the glad Angels never saw there before and how readily me thinks how joyfully did those Dorekeepers of the house of our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open unto him when hee called Aperite Portas stand ope yee Gates bee you lift up yee Everlasting dores that the King of glory may come in And if some serious devotions have beleeved that at Christs Passion the whole Quire of Angels and Saints were interrupted in their sacred Hymns and for a season ceased their Singing Haliluiahs O what increase of joys by Rule of contrariety may we here imagine when he returned Triumphantly unto his Throne of Glory David as though he had heard that Musick of the Spheres awakeneth his Harp and Lute bears a part with them Psalm 47. Psal 47.5 Deus ascendit cum Jubilatione God is gone up with a merry noise and the Lord with the voice of Melody Gone up I to the third and highest steppe of all his exaltation and that is the Right hand of God And but a touch of that which mortalls cannot handle Dextra Majestratem Gloriam Honorem Denotat Gods Right hand what the Right hand is a Metaphor expressing Power Honour Glory Empire and dominion to all which Christ was here exalted Ephes 1.21 Raised from the dead Ephes 1.21 set at Gods right hand in Heavenly places farr above all principalities and powers might and Dominion and every name that is named in this world or that to come Indeed his Resurrection and Ascension were but Motus ad hunc Terminum Onely the motion tending to this perfection This being Solium Triumphale his transcendent Throne of Glory where Triumphing over sinne death and Hell He shall Raigne saith the Apostle till He hath put all things under him 1 Corinthians 15. 1 Cor. 15. And whereas the other two Resurrection and Ascension shall be in some manner common to us with Christ thorough his infinite goodnesse one day to Arise and ascend to Glory but to Sit at the right hand of God in his Kingdome of Glory is too high for the most beloved Disciple Heb. 1.13 that is onely the Fathers Gift and the Sonns Prerogative not communicable either to Man or Angell Hebr. 1.13 There he Sitteth alone the Posture of State of Rest of Judgement as one pithily and sweetly Quiescentis Regnantis Judicantis est Well is our Redeemer after his Passion and Ascension said to Sit at the Right hand of God saith he Quia post Laborem Requiescit Ardens in locum post praelium Regnat postquam Judicatus est Judicat as keeping his Sabbath of Rest after his six grand * His Nativity Circumcision Presentation Baptism Passion Resurrection Ascension Raulin in Festum Labours as after Conquest raigning and after himselfe adjudged being the Judg of all things and what a comfort
of them 4 And they were all filled with the holy ghost And began to speake with other tongues etc The Plate here Whitsunday DISQUISITION 15. THis Day is worthily devoted to the Holy Ghost the third Person in the Blessed Trinity by whom all things times and persons that are such are sanctified and made holy Epist 118. ad Januarium and therefore so devoted over all the world saith Augustine in memoriall of that day Acts 2. wherein the Spirit after a Wonderful and mysterious manner descended for the propagating governing and preserving of Christs holy Catholick Church unto the end of the world 'T is sometime called Pentecost as being fifty days after our Christian Passeover Deut. 16. The Jewish Pentecost was a memoriall of the Law which was an hidden Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Fifty Acts 2.1 but our Pentecost a memoriall of the Gospel which is the revealed Law One delivered in Mount Sinai th' other in Mount Sion and somtimes called Whitsunday from the glorious light of heaven that was then shed upon the earth as also from a custome of some Christians Thence cloathing themselves in white Cyril Catech. in token of the joy and solemnity thereof as Saint Augustine speaks for whereas Christs Birth and other times we keep in Honour of his coming in the flesh now at Whitsuntide wee should rejoyce more for his coming in the Spirit Now we have a double joy Serm. 133. de Evang. saith he Quod abeuntem Christum non amisimus venientem Spiritum possidemus that we have not lost our Christ departed but yet enjoy the Spirit approached I the Sun of Glory being now in his height shines forth on his Apostles in a Light from Heaven and knowing the worlds charity would soone wax cold as he foretold them Matth. 24. He warmeth them with a shower of Heavens better fire and lest great sorrows for his Absence strike them dumb as ingentes stupent He sendeth each of them for a Token an inspired tongue Christs Promises O how worthy confidence that so in each point answered their necessities as not in any thing left them comfortlesse John 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas without him Joh. 14.15 16. and his Comforts what forlorne Orphanes are the best of men very Apostles you see in the Metaphor here as fatherlesse children or widdowed mothers Orphanos In locum Hierom rendreth it Orbos so Beza One of the words speaking a neer Allegory to helplesse children The other to deprived parents both pregnantly expressing man's destitute condition without Christ Christs Fatherly affection towards man Man who left alone is the desolatest creature in the world especially for Spirituals how unable therein to help himselfe Rom. 1.19 so much as to a good thought Rom. 7. When thus the Apostles without Christ are very Orphanes as children Fatherlesse exposed to oppressions injuries and delusions Let Nature boast of nothing what are the rest of men without him but even wormes as it were and no men But on the other side How manifestly did Christ's Parentall care appear to them that while present gathered them as an Hen her chicken and now absent set so good a Guardian over them Earth could not afford a Comforter sufficient no alas her miserable ones and therefore Heaven shall nor is any Angel there thought good enough to be intrusted with so dear a charge but even God himselfe the Holy Ghost who from the sweet effects of his Illumination and Assistance is Emphatically stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the world the Comforter indeed sometimes he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 14.16 i. e. another Comforter yet not exclusively but relatively Christ still remaining one Abiit per id quod Homo est manet per id quod Deus 'T is Saint Augustines Christ though absent in body yet by spirituall protection Lo I am with you to the end of the world Matth. 28. Nay and so farre even literally it is made good by Him Matth. 28.20 being personally for ever with our humane Nature Lo I am with you c. or else another Comforter saith Calvin both for distinction of Persons In locum and difference of Gifts as it was proper to the Son to pacifie the wrath of God to ransome us from hell to purchase life by dying but peculiar to the Spirit to aply these Benefits to make us partakers of Christ and all his saving graces I we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 12.14 i. e. Diversities of gifts by that same Spirit or as the same Apostle else where calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the manifold wisdome of God Spiritus benignus Spiritus dulcis Spiritus fortis So St. Bernard He is a Spirit of Comfort as various as our Misery a Spirit of Love to unite the envious a Spirit of strength to support the weak a Spirit of truth to guide the ignorant a Spirit of Consolation to bind up the Afflicted Psal 68.18 So that David's prophesie is fulfilled here Psal 68. Ascendisti Dedisti Thou art gone up on high and hast given gifs unto men I Thou hast now given all good gifts by giving them the Giver of all the Holy Spirit The gifts bestowed as upon this day were of a double considerability viz. Officia Gratiae Abilities or Graces Either gifts of Edification for the Church which are legible Eph. 4.11 He gavesome Apostles and some Prophets and some Evangelists and sme Pastors and Teachers Or gifts of Sanctification for the immediate Benefit of Soules whose Catalogue you have Gal. 5.22 The Fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse c. Psal 68.18 which St. Paul repeats Ephes 4.8 Davids word received and the Apostles Gave no opposition butshewing the Heavenly Derivation c. But what John 20.22 Dr. Hammon in locum had they not formerly received the Holy Ghost Joh. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet some say This signifies here not the actuall giving of the Holy Ghost for that came not on them till Acts 2. and they are appointed to abide at Jerusalem Luke 24.29 til they were endued with power from above which therfore now before his Ascension they had not received and when the Spirit came it would lead them into all truth and as yet it appears by their question Acts 1.6 Acts 1.6 they were not thus led but onely the confirming to them his former promise and by the ceremony of breathing on them to expresse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eternall Breath and Spirit of God sealing it as it were solemnly unto them The Holy Ghost not received til now and preparing and fitting them for the receiving of it So saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words Receive the Holy Ghost signifie Be ye ready to receive him and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He
of God moved upon the face of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by a cloud of witnesses the Holy Spirit and the first of John expoundding this same first of Genesis brings in the second person hither the Word and saith twice for failing in one verse All things were made by Him John 1.2 and without Him nothing But to make good my word in Gen. 32. the Angel wrastling there and blessing Jacob is universally interpreted of Christ to say nothing of those that came to Abraham and Lot Gen. 32. Gen. 19 And then you have all the three sacred Persons of the Godhead though not positively demonstrated for that would be a hard task yet emphatically intimated in the Book of Genesis And this is Effigiatio Ansarum as one calleth it as it were a framing or finding out of Handles which we dextrously lay hold of in so high a Mystery And others doe as much from that of Job 1.21 Job 1.21 Arguing the Trinity from his treble Benediction The Lord hath given The Lord hath taken away Job 1.21 Blessed be the Name of the Lord. Three Lords you see and yet but one disposer there 's Trinity Unity But this Germinatio Gemmarum This putting forth of Buds and Blossoms in the Old Testament proveth Protuberatio mammarum a fruitfull swelling of the Breasts in the New where there are frequent and pregnant attestations I shall need mention but some chiefe ones 1 John 5. 1 John 5. There are three that bear Record in Heaven the Father the Word and the Holy Ghost and these Three are One What can be more manifestly expressed For which Saint Paul is one of them that returneth gratulations 2 Cor. 1. 2 Cor. 1.3 at once witnessing the Trinity and praising it Blessed be God saith he even the Father of our Lord Jesus Christ the Father of Mercy and the God of all comfort In which alone we discern the whole Trinity Here is the Father and Mercy which is his Sonne and the effect of this mercy the Spirit of Adoption and then all three comprised in the God of all Comfort But alas What is all this to your Rationall men as they call them the handsome Complement for our Modern Atheists who like Thomas live not by Faith but by Sense and Reason if they mistake not which is a way in some things quite to destroy the Faith That being an evidence of things not seen And therefore Saint Austin saith Rationem quaero Fidem abnego He that will admit of no Master but Reason sometime presents a Fool to be her Scholar though I know rectified Reason is the work of God and in it selfe not contrariant to Piety but being ordered and sanctified is very advantagious to it Yet not to be Relyed upon as any fit measure of the Principles of Religion Natural Reason how far usefull especially in such Mysteries and sublimer parts of it That too being so lapsed and depraved Yet even those Minions of Nature that is of second causes may find some paralels of this sacred Riddle even among the Creatures here below the Snow the Ice and Water and so above the Light and Heat and motion of the Sun have each of them a severality of existence and yet as 't were an Identity of Essence And if ought can be found such in Natures Inventory why should we so stagger at the like in our Creator Well saith holy Austine Tu ratiocinare Ego mirer Tu disputa Ego credam Criticall Naturalist that leavest the master and denominatest from the servant Doe thou argue on I will admire this Mystery Doe thou dispute I will believe it by his own help I doe both believe this Trinity and admire it St. August Confess l. Mira profunditas Deus meus mira profunditas To goe on with that sweet Fathers warble These Waters are of infinite depth O God unfathomable is their bottom The bottom is to professe and to feel the distinct working of the three distinct persons of the Trinity Father Sonne and Holy Ghost Rara Anima Quae sciat quid loquatur Not one man not one Christian of a thousand speaking of these mysteries knowes well what himselfe means and those that know the most saith he Contendunt dimicant dispute and wrangle assisting the common Enemies of Christianity by their uncharitablenesse while without love and mildnesse none ever come to know the Unity of this blessed Trinity or to see the visions of Peace in the presence of this God of mercy peace and love And therefore as we receive benefits by apprehending God under these distinct notions of power as a Father to protect us of wisdom as the Sonne to instruct us of goodnesse as the Holy Spirit to comfort us So now must we on the other side take the more care that we make answerable returns of Love Obedience Gratitude and sin not against these Persons in their severall Notions either by neglect of any of them in such as God sets over us or by abuse thereof imparted to our selves As David in that Complicated sinne Psalm 51. where he offended against all the Three First against the Father by abusing that powwer which he had given him Against the Sonne by depraving true Wisdom into Craft and Treachery Against the Holy Ghost by contemning the Goodnesse and Piety of Vriah's refusall But let us rather imitate both for their Contemplation and Devotion those Crowned four and twenty Elders Revel 4. that incessantly sung that sacred Treble Holy Holy Holy Lord God Almighty c. For first their Speculation proves the Trinity and then their Devotion worships and adoreth it Holy Holy Holy which Was and Is and is to Come Tenses and Persons both you see here speak the sacred Mystery of Trinity in Unity Hieron in Isa c. 6. and Unity in Trinity Per hoc quod ter sanctus Trinitatem significat per hoc quod subdit Dominus Deus Vnitatem In that they sing thrice Holy notes the Trinity in that they add the singular Lord God notes the Unity Respons ad object Arrian Or as Fulgentius Quid est quod ter Sanctus dicitur Cur semel Dominus Deus What is the meaning of this Hymne so trebled so singularized but three distinct persons and yet one onely Lord God according to the Athanasian Creed Athanasius contra totum mundum è contra composed against Arrius and appointed ever to be read This Day which Was without beginning which Art of thy selfe without means and shall be for ever without end Saint John in his Vision beheld one sitting on a Throne which is God the Father and at his right hand the Lamb which is God the Sonne Bullinger in locum and the seven-fold Spirit proceeding from both which is God the Holy Ghost Vnus potentialiter Trinus personaliter One in power and efficacy Three in personality c. Therefore after all Gods goodnesse celebrated in other Festivals now most
for his Master and that on such an Instrument viz. the Cross though a Cross inverted Alstaedii Isaacsoni Chronolog which made some amends for his sufferings so in his owne Country and City of his Father the place called Patras a City of Achaia a region of Greece where he was crucified about the eightyeth year of Christ POEM 22. OF all the Twelve Saint Andrew leads the van Whose Name well suits a stout and valiant Man And such was he who here from Sea to Land Commands himself and all into Christs Hand Changing his Element but not his Trade Fisher of men instead of Fishes made The Church is now his Ship his Doctrine's Nets Wherewith to Christ a multitude he gets And after all this deligence he dy'd As for so like his Master Crucifi'd Thy call O Christ may 't with us so prevail To leave our shrowds of pride and to strike sail To thy commands to quit our nets of sin Nearer relation to thee so to win To turn our former hurries toil and care To pious indstury for Souls welfare And if thou please call for them down to lay To follow thee these vessels of our Clay The COLLECT-PRAYER The Epistle Rom. 1. vers 9. unto the end The Gospel Matth. 4. vers 18. unto 23. Almighty God which didst give such grace unto thy holy apostle S. Andrew that he readily obeyed the calling of thy Son Jesus Christ and followed him without delay grant unto us all that we being called by thy holy Word may forthwith give over our selves obediently to fulfil thy holy commandments through the same Jesus Christ our Lord. S. THOMAS Here the Plate Vpon the Feast of S. Thomas DISQUISITION 20. THat Church which of all the world kept to Saint Pauls rule most exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.40 Let all things be done decently and in order next unto Saint Andrew that first Disciple of our blessed Saviour Celebrated the Commemoration of Saint Thomas and therefore methinks they * Austin in his Meditations on the day do a double trespass that say His memorial is kept last in order as being the last of all the Apostles that believed whereas he marcheth in the van of the Church militant according to her Regular computation from Advent he is one of the foremost rank and the foremost of it saving one and that indeed but worthily his Haesitation and Confession being a leading star to our Devotion injecting not onely a serious apprehension of our Frailty but above all the rest evincing the confirmation of our Faith the History of this Apostle of all the four Evangelists is onely by Saint John declared Joh. 20.44 c. the rest perhaps Nominate him in the Catalogue of his Disciples as Saint Matth. chap. 10.3 and Saint Mark chap. 3.18 but Saint John alone records his story who indeed best could do it the other writing but by information as Saint Mark and Luke and Saint Matthew saw but in part but Saint John writeth by Intuition and affectionate experience from the beginning as he be-begins his first Epistle 1 Joh. 1.1 That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life all his senses were throughly informed having so long interchanged Bosoms with his gratious Master and therefore we may well accept his Testimony in the Gospel Vers 24. for this day Iohn 20. wherein is recorded for our caution and instruction both Saint Thomas his frailty S. Thomas his history consisteth of his Frailty and his Faith and his Faith his frailty appeareth in a double fault viz. in his absence and his incredulity first his absence vers 24. Thomas one of the Twelve which is called Didymus was not with them when Jesus came Christ had promised to his Apostles a little before his Passion Matth. 26.32 his reappearance to them after his Resurrection Mat. 26. After I am risen again I will go before you into Galilee Now then according to his word even the same day of his Resurrection the first Lords day that ever was kept he came when the doors were shut into the place where the Disciples were gathered together and stood in the midst and said unto them Peace be unto you when the doors were shut not while they were shut Aret. in locum meaning that t was either late in the evening say some at what time doors use to be shut or that they were opened by some body of the house unknown to the Disciples so Marlorat but as most acknowledge In locum he came in miraculously yet not by Penetration as some foundly imagine through the wood and Iron of the doores but Creatura cessit Creatori as Saint Hierome In Epist ad Pammachium the creature there gave place to the Creator as did the Grave-Stone at the Sepulcher these dores did here unto our Saviour but as those did to Saint Peter Act. 12.9 and to some other Apostles Act. 5.9 i.e. opened of their owne accord Acts 5.19 Chap. 12.9 however unperceived by others and then was the time our Saint Thomas was not with them the Shepherd had been smitten and the sheep had been scattered but here they began to recollect together againe and Saint Thomas is the onely stray that returneth not at least not now seasonably to the Fold but his absence might be involuntary many occasions might enforce it and so he might not deserve all Maldonats censure In locum Per negligentiam aut timorem that either upon supine neglect or cowardly fear saith he Saint Thomas being absent from the Apostles assembly lost the first sight of his Saviour punished with the want of those divine infusions which the rest then received Be diligent therefore in frequenting the Congregations of the faithfull where the Ordinances are Orthodoxally dispensed lest you fail too of Christs presence Matth. 18.20 Bern. in locum and remain under Infidelity they that gather temporal Manna on Gods day following their seculars lose their labour and themselves Exod. 16.27 faller is Sancte Thoma faller is si videre Dominum sper as ab Apostolorum collegio separatus alas thou art deceived Thomas His Absence very much mistaken if thou thinkest to see Christ out of his Church and Colledge of the Apostles Non amat veritas angulos sed stat in medio Christ who is Truth seeketh no corners no Conventicles but standeth like vertue in the midst of his Temple of his Disciples of his Holy-Congregation in the midst of the seven golden Candlesticks Rev. 1. Rev. 1.12 T is none of his light that is hiden under a Bushel But albeit Saint Thomas his absence might be his owne sorrow yet may we be glad of it his doubt occasioning our infallible assurance so that he might invert that speech of his Master Joh. 11. John 11 to
the Apostles Lazarus is dead and I am glad for your sakes that I was not there to us this Saint may turn it saying Christ lives and I am glad for your sakes that I was not there that you might believe through my incredulity and that 's his second fault we may not call it Infidelity it being but a particular act of dubitation and no habit of Renunciation Sins in our Nature are like Circles in the water propagating one another to the utmost Banks of our life we need be the more vigilant in preventing occasions of them Saint Thomas his former offence drew on this his absence caused Incredulity and that passioonately expressed Except I see in his hands the print of the Nailes c. Saint Cyril and others would fain excuse him Apud Mald. in locum and so return the favourable accident of his dubiety attributing it all to sudden passion and nothing to Incredulity as being extreamly greived that he lost the sight of his Master fearing he should never see him again From those words which he remembred Iohn 16.15 Serm. 156. de Temp. Saint Austin also saith that these words are but vox inquirentis non negantis the voice of an Inquirer not of a Denyer Doceri voluit Confirmari desideravit while he speaketh thus saith that Father he sheweth he hath a mind to be taught a desire to be confirmed Saint Ambrose too saith that he doubted not here of the Resurrection but the manner of it These are charitable extenuations but Truth himself reprehends him be not faithless but believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed many circumstances highten the infirmity if not carry it above one As first He was one of the Twelve as it were a Master in Israel a well instructed Disciple Secondly that he gave no credit to the rest of the Disciples though ten to one coming within some danger of that of Christ Luke 10.16 Luk. 10. He that dispiseth ye c. for he beleft neither Thirdly By suting his ill thoughts with as peremptory words Except I see c. Except I put my Finger c. Except I thrust my Hand c. i.e. Except I measure all by all my senses and find exact proportion I neither can nor will believe And herein to see the state of nature how blinde to discerne the things of God! Quid est fides nisi credere quod non vides Austin Tract 20. in Johan Heb. 11.1 Quo minus Argumenti plus Fidei videbat Hominem confitebatur Deum Aug. in loc And specially that hardest Article of the Resurrection which to the senses till Saint Thomas his experience seemed but a Fiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerneth not the things of God 1 Cor. 2. He hath his Faith at his fingers ends and yet for all this Christ treats him with so milde a Dialogue working so mercifully upon him as that his Sore was made his Salve his lowe ebbe became a floud of Faith and what was in him but as a grain of Mustard-seed became a great and fruitfull Tree and let us be of those Birds of Heaven that shelter under the branches of it Let us so shelter that we neither presume nor despair not presume for if the Apostles had their Slips we may well fear falls not despaire seeing how sweetly Christ here restored Saint Thomas to an eminent and most exemplary confidence My Lord and my God! and therefore t is a good caution Memento peccati ut doleas Petrarch I. de Rem Dialog 8 Memento mortis ut desinas Memento divinae Justitiae ut Timeas Memento Misericordiae ne desperes Remember sin to mourn and mend Remember death that thou must end Minde divine Justice that thou fear And mercy that thou not despaire Then though thou be a Didymus i. e a Twin and but of half a Spiritual Birth dubious and of a wavering Faith Christ will make thee a Thomas for perfection as that Name signifieth whose Faith shall be a comfort to thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfectus ceu perfectio Psal 37.37 and a pattern unto others to which Christ leadeth him by a sensible Demonstration vers 27. infer digitum using the method of his own terms and exceptions and thereby much convincing much attracting him bring hither thy finger c. and put thy hand Vers 27. c. He knew well what Thomas had said though absent and that speaks his God-head he condescends to Thomas and his other Servants weak desires and that speaks his Goodness I shall not think it here worth while to mention that needless question which many make a business of whether Saint Thomas did actually touch Christ or no when we know it was his resolution Vers 25. vers 25. and our Saviours offer vers 27. and for the Objection t is said onely Vidisti Credidisti Thou hast seen and hast believed an easie figure of Video pro Intelligo absolveth the Riddle to see and to perceive or understand are all one and so all the senses may see and interchange with one another Videte gustate Psa 34. Psal 34. O taste and see how gratious the Lord is Let us touch him Spiritually Col. 3.1 2. c. And yet more frivolous is that question whether Saint Thomas his words were an Exclamation My Lord and my God some Socinianized Grand-children of Arrius may pretend them to proceed onely from Passion as an Exclamation Lord what is that I touch c. but the Text is clear and by our Saviours Interpretation that to be Lord and God vers 28. Vers 28. Vt brevissima sic absolutissima Confessio saith Bullinger t is a short Apud Calvin in locum but a sweet and absolute Confession two words involving the two Testaments the sum of the Creed As much honouring Christs Resurrection saith one as those three Kings or the Wise-men did his Nativity Austin his meditat in Festo and with the like three presents he means sure Spiritual presents Tu es Dominus there he confesseth him a King the Lord Deus that declares him God and Meus that presents him Man and we may carry it yet higher by the Emphasis in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord and the God for many in Scripture are so called Magistrates and others besides in Opinion as the Apostle saith there be many Gods 1 Cor. 8.5 and many Lords 1 Cor. 8. but this the Paramount Psal 50.1 a very pregnant Text against unbelieving Jews and misbelieving Arrians Socinians and others my Lord and my God and not onely God but Lord also hinting our submission to his Golden Scepter our obedience to him as well as our beliefe in him They who are out at the Lord must never look to be in at the Jesus He is a Saviour to none but unto whom he is a Ruler if in that sense then may they in the other say My Lord and
his owne esteem was in his very Zenith in his scorching Meridian then Christ said Siste gradum stand still or go down rather set at noon which was his transmutation our second Considerable his Conversion Acts 9. and 4. where in the third you have the manner and in the fourth the matter of it Acts 9.3 4. suddenly there shined round about him a light from heaven Verse 3. Divine Illumination is the sole efficient of mans conversion There is no Deriding or Censuring of any no despairing of our selves or others touching Conversion we know not how soon or suddenly the light may shine from Heaven yet much less is there any presuming on such singular examples for the case may differ the good Thief was converted at the first Call and Saint Paul here at the first Illumination Take heed then of both Rocks Scylla and Carybdis and thou shalt escape Demetrius his Shipwrack of Faith and a good Conscience Vers 4. next in the fourth verse he fell to to the Earth and heard a voice from Heaven c. Humiliation is a Christians way to exaltation and brings us even to a Conference with Christ Saul Saul why persecutest thou me and mark the happy consequent of such Antecedents viz. Remorse Obedience readiness vers 6. Vers 6. And he trembling and astonished said Lord what wilt thou have me to do acting according to all those directions following in the ninth Chapter which the Church appositely appointeth as this day's contemplation And here was a strange Trasmutation wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wolf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man a kind of transubstantiation contrary to the worlds Lycanthropy whereby too oft one man becomes a wolf unto another for here ex lupo agnus a very wolf is made a lamb ex vepribus racemus a Bramble becomes a Vine and cockle it self good wheat here as t were Is Grapes of Thornes and Figs of Thistles a Pirate becomes a Pilot the mouth of Blasphemy here becomes Christs Oratour and Satans Trumpet the Organ of the Holy Ghost Quantum mutatus happy all those that find but any degrees of such changed Affections as our Saint Paul did here that can say with him as to evil not I but sin that dwelleth in me and as to every good not I but Christ that liveth in me Rom. 7.20 Gal. 2.20 Rom. 9.3 not to speak of the raptures of his piety Rom. 9.3 that seraphick zeal by which he could have wished himself an Anathema for good of others and increase of Christs Kingdome that it may well be said of him that ex novissimo primus ex abortivo perfectus that of the last Apostle he became the chiefest and of Abortion a man of the most eminent perfection 2 Cor. 5. in Coelis Homo in Terris Angelus saith one of him he was a man in Heaven 2 Cor. 11.23 not onely by his Conversation but in his rapture where he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words and while yet upon the earth chap. 12.4 he was a kind of Angel insomuch Origen saith that many thought him to be that Holy Ghost which Christ had promised to send after his departure From what a lowness was Saint Paul here raised unto what a height see what strange Changes here Grace can effect what then can Glory be therefore like him alwaies obedient to the Heavenly vision whether in his word or secreet motions that so you may be renewed in the Spirit of your mind till each one with Saint Augustin come to his Ego non sum Ego I am not now the same as heretofore and that so made appear by redeeming of lost time and by a bettered Conversation as Saint Paul did 2 Cor. 11. in labours more abundant 2 Cor. 11.23 c. quot verba tot tonitruae Hier his words were like Thunder And one of Saint Augustins three chief wishes was Paulum in cathedra Prud. Enchirid. To have heard Paul out of the Pulpit or seen him in the chaire Hic Lupus ante rapax vestitur vellere molli Saulus qui fuerat fit adempto lumine Paulus Mox recipit visum fit Apostolus ac populorū Doctor ore potens Corvos mutare Columbis He 's now a sheep that was a wolf before And Saul being blinded makes Paul see the more His sight receiv'd the Gentiles Doctor preves His holy Rhetorick turns Rav'ns Doves Thus our Saint Paul though he arose a Red and fiery Sun of persecution yet was his Meridian full of miraculous splendor and Illumination and his setting with more blush of penitence and passion vindicating his former time and mistaken zeal with multiplyed labours in propagating the true Gospel so that while other Apostles had their particularly designed Circuits totum pariter Mundum Paulo He was more then any the universal Bishop and had the whole World for his Diocess left to his peregrination and which indeed as the Sun in the Apostles Zodiack he did run through or the most known parts of it viz. Seleucia Phrygia Pamphilia Galatia Macedonia Athens Corinth Ephesus and the rest of the Graecian and Asiatick Churches besides the Mediterranean Islands Cyprus Creet Malta c. with the Continents of Spaine and Italy in which last after as large a Catalogue of dangers as Indeavours he had his Quietus by the Sword of Nero about the 67 year of Christ his Master Poem 24. BOld Poetry durst never feign a change Like this Conversien yet as true as strange That sings of Men turn'd Beasts but this doth paint A Ravenous Wolf turn'd Man and that man Saint Even Paul himself that breath'd Destruction Here proves a Vessel of Election Whence flow Balsamick oyles such to restore As his wild zeal so wounded had before Posting on he 's struck down that he might Rise Blinded with Light but yet to mend his Eyes First Heaven stoops to him he next soar'd to That And mounted higher for being thus thrown flat For he that er'st did to Stephens Death consent Instructs all to Believe now and Repent And who to Bonds and Death once Jews betray'd Is now great Doctor of the Gentiles made And with strange Paines and Perils doth Redeeme His former Actions Time and lost Esteeme Compassing Sea and Land to effect this In others divine Metamorphosis O may the same Coelestiall Bridle check Our gallopping corruptions and pull back Our ranging hearts Lord strike us so to ground That we thy Tennis-Balls to Heaven rebound Dazzle us with thy Beames that we may see No more the waies of Sin but better Thee That to himself or others Each mad Saul May prove a Penitent or Preaching Paul The COLLECT-PRAYER The Gospel Matth. 9. vers 23. to the end The Epistle Acts 9. vers 1. unto vers 23. God which hast taught all the world through the preaching of thy blessed apostle S. Paul grant we beseech thee that we which have his wonderful conversion in remembrance may follow and
40. Where by that Wilderness of Babylon Saint Johns is intimated one disinhabited or else the prediction there not accomplished to which I answer trebly First That neither Scripture or himself doth mention any desart of Babylon more desolate then that about Jordan and therefore not to be acknowledged to a disadvantage without proof Secondly That of Judea being so vast and but of so few Colonies truly retained the name of Wilderness Yet thirdly To make it good in his own sense Saint John no Patron of Hermitage when Zachary was slain so sacrificed between the Porch and the Altar for affirming Christ born of a Virgin then was Saint John fain and his Widowed Mother to flie from Herods cruelty and the Pharisees to leave the parts inhabited and to go to the remotest of the Desart and then even in a literal Wilderness to a place called Apummim saith Nicephorus lying between Jerusalem and Jericho infamous for Robberies and Murders as the poor wounded traveller can tell you Luke 10. Luke 10. And here about they tell us Saint John lived in a Cave the very same where formerly his Type Eliah was fed by Ravens drinking the water of the River Cherith 1 King 17. 1 King 17. Bina Deserta exterius à quo interius circa Jordanem ad quod venit Johannes Gagnaeus in locum While Gagnaeus tells us that there was but two desarts in Judea One the inward from which John came according to Saint Luke and that is the Hill-Countrey as aforesaid the other the outward Desart to which the Baptist came being about Jordan So that all this contributeth nothing toward Hermitage or sullen Anchoretism St. John if ever in such a Place or Cave being not led thither by any voluntary Motion but driven by blood thirsty Herods persecution not like those who for some private ends most part of discontent at best of single Piety Relinquish the Communion of Saints Militant Dissolve Society as much as in them lies turn enemies to the best part of Nature and the common good of Man choosing rather to keep house with Birds of night within some hollow Tree or to turn Inmates with the Beasts of Prey lodging in Dens and Caves then civilly to converse with men who mutually may commerce their Faculties and Talents to the advantage of their Master Such sure write more after the Copy of the Cynicks Tub then of the Baptists Cave who though retired here from worldly a vocations you see abandoned not all society nor like them baulked opportunities of publick good Witness that Town Bethabara where He taught and baptized such great multitudes and indeed all the Region round about Jordan Well the next is to make it up a threefold Cord a double Argument to prove Saint John an Hermit Eccè vestis esca solitudinis habitatori congrua Mald. in locum Matth. 3. v. 4. Mark saith he his very Habit and his Diet express him such a Pilgrim Verse 4. This John had his Rayment of c. And all this but complying with his Education and his Office Inter Judaeos 3 Sectae Among the Jews three eminent Sects there were or sorts of Teachers and therefore so many ways of Education viz. Pharisaei Esseni Saducaei Dionysius Carthusi The Pharisees the Sadduces and the Essens or Nazarites for those two differed little Esseni Rigorissimi of all the Essens were the strictest sc Nourishing their Hair and totally refraining Wine living solitarily and chastly according to the Customs of the Nazarites And Mathesius observes of them that onely these of all the Jewish Factions no whit opposed Christ and therefore Saint John being brought up under their Discipline after the strictest maner of the Jews lived a Nazarite Secondly All this Austerity belonged to his Office as particularly called unto it and furnished for it with the spirit of Eliah Luke 1. Luke 1.17 So that here is as little pattern for voluntary Shirts of Hair and Superstitious Abstinence from Saint Johns Food and Rayment as Fruitless Solitude before had from his Wilderness all which in him had a Deus Requisivit i. e. A peculiar Calling for it while theirs a Quis Requisivit Who hath required these things at your hands But leaving Drones to the Wilde honey of their forced extractions let us like diligent Bees suck better Juice from Saint Johns Herbs and Wilderness learn somewhat of his Temperance and Mortification His Wilderness instructs us to a vertuous retiredness not to lie too open to obvious temptations to be sometimes apud nos impregnable to all allurements yet to appear at a Baptizing or Proclaiming Christ else Benè vixit qui benè latuit is a good Proverb for this Age And sure there is no wisdom unto that Reservedness which keeps it self unspotted of the World James 1.27 De exuviis immundarum pecudum Gagnaeus in locum Next Saint John's Habit was a Cryer against Pride there is a voice in that he was wrapt in the skins of unclean Beasts in them to shew us our own likeness That Girdle about his Loyns Mortificationis in dicium an Emblem of the Bodies Subjugation the Loyns being the Reyns of Concupiscence must be restrained Luke 12.35 His rough Habit shews us God will accept of a John's Camels Hair before a Dive's Purple regarding not so much the Feathers as the Bird the Lark out rates the Popingay Adorn not then the outward onely but the inward man Forma decet neglecta viros A compt attire Luciani Scommata in Dialog speaks men effeminate which made Lucian scoff deservedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold She Sardanapalus Foeminas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Womens Habits not distinguishing their Sex Poets are turned Prophets now adays it seemeth among others The Apostle gives a better Glass to dress by if they please to look in it 1 Tim. 2. 1 Tim. 2.9 Sure the Absoloms and the Jezabels of these times would both bate of their vanities did they but sometimes think of John the Baptist and they might mend their Fare if with him too they would sometimes abate their Diet His Food here Locusts and wilde Honey his commons short yet thriving Pliny tells us Lib. 6. c. 10. That these Locusts were great Delicacies among the Parthians I know not how the Cook might mend them but other Naturalists make three sorts of them Avis Herba Radix a Bird an Herb a Root so called Saint Chrysostome thought Saint Johns Locusts of the first kinde St. Chrysost Levit. 11.21 because found among the Edible Fowls Levit. 11.21 But the stream of Authors runs here for the Herb and Root called Locusts and his wilde Honey being a sweet Dew upon them What ever it was sure but a slender Dish Exampling us to a Religious Abstinence condemning this Luxurious Age in which old Time himself hath took a surfeit Epicurus once deemed such an Heretique hath more Disciples now then ever Avidis Sen. Trag. Avidis Natura
that perhaps in regard of his age above his name sake James the son of Alphaeus or for that he was elected an Apostle before him saith Aquinas * In Gal. 1. Lect. 5. Raulinster 2. de Jacobi Major or James the Great as being more intimate and great with his Master Christ then the other as being one of his Triumvirate one of the three admitted to the Transfiguration and the raising of Jairus Daughter Matth. 17. Luke 8. Lastly James the Great for that he was indued with so great courage as to tell Herod Agrippa of some reigning sin as John Baptist did his Brother Herodes Antipas though it cost him his life also and brought him first to drink of Christs Cup and to become Proto-martyr of all the Twelve Apostles Vitae merito magnus sed humilitate infimus Saint James the Great in the vertues of his life and death yet not without some vices interpolated or coming between them indeed readily coming unto Christ Matth. 4. at the first call Matth. 4. leaving all Imployments and Relations forthwith to attend him I say he was one of that first Quaternion of Apostles that either was invited or that ever addressed to our Saviour viz. Simon and Andrew Remigius apud Thomam James and John Some of whose vertues are wrapt up in either of their names as Simon intimates obedience to the will of God Andreas speaks a stout man in executing his Office St. John is denominated from Grace and Jacobus or James hints a supplanter sc of vices in himself and auditory the Etymologies are so obvious I forbear them Others affirm the four Cardinal vertues designed by these four chief Apostles referring Prudence to Saint Peter Justice to St. Andrew Temperance to St. John and Fortitude to this Saint James and yet this Fortitude not without some weakness for as the purest Gold hath Dross and choicest Wine its Lees so these rare vertues in them were not without mixture of some contrary vices here visible in James and John whom yet we cannot part being Brethren in the same infirmity viz. A fond ambition of some eminent advancement above all the rest of the Disciples which caused in them an unbeseeming emulation Matth. 20. Matth. 20.20 in locum and a complaint of Anselmus Isti ambitiosi illi invidiosi utrique tamen nobis profuerunt James and John were carnal in their pride the rest as carnal in their envy so that all the Twelve were faulty and may so far at least profit us as to shew all have their infirmities that none presume the best having their slips nor any despair since Christ forgives them Gal. 6.1 and enjoyns us the like Gal. 6. If a man fall into an offence ye which are spiritual c. As here Saint James and John did in moving of their Mother to an indiscreet Petition for that is evinced in Christs plural answer Ye know not what ye ask Vers 22. Though her words it was their own act and Saint Mark clears it Chap. 10. Mark 10.37 That it was their own suit yet here the old woman must colour the dotage Then came to him the Mother of Zehedees children Matth. 20.20 c. Desiring a certain thing of him c. This woman was named Solom the sister of Joseph Husband to the blessed Virgin as some think Aretius in locum Paludensis comparing Matth. 27.56 with Mark 15.40 Her Petition Verse 21. seems to beg for her two sons three things sc Ease Riches and Honor Ease that they may sit Riches in thy Kingdom and Honor one on thy right hand and the other on thy left The indiscretion of which request appears in the discreet answer consisting of correction Ye know not what ye ask c. And of direction Ye know that the Princes of the Gentiles c. Ye know not what you ask either for the matter if you think my Kingdom of this World or otherwise for the maner if you think to sit in my Kingdom before you have drank of my Cup And here the reply was as confident as the suit We are able Ye shall indeed saith Christ he says not ye can to take them off from their own reliance but he inabled them both indeed to drink it Johannes in persecutione Jacobus in passione * Remigius apud Paludensem in locum Saint John tasted that Cup in persecution both of the boyling Caldron and the banishment to Patmos but Saint James drank deeper of it by a literal Martyrdom Acts 12. Acts 12.1 2 3. c. Where Herod the King stretched forth his hands to vex certain of the Church Good Kings are said to be nursing Fathers to the Church but usurping Tyrants you see make a prey of her Herod here stretcheth forth his hands to vex her certain of the Church i. e. Certainly the best and principal as here whether out of any private grudge or general insinuation with the Jews as is most probable Vers 3. He killed James the Brother of John with the Sword c. and the murderer here was Herodes Agrippa otherwise called Herod the King not Herodes Ascalonita otherwise called Herod the Great that slew the Bethlemitish Innocents nor Herodes Antipas Matth. 2. otherwise called Herod the Tetrarch who beheaded Saint John Baptist Matth. 14. Chap. 14. But here the Grand-childe of that Herod the Great made away Saint James as I finde distinguished in an old Verse Guide ex Lyran that is better History then Poetry Ascalonita necat puerós Antipa Johannem Agrippa Jacobum claudens in carcere Petrum Great Herod slayes the Males the Tetrarch John The King kills James and Peter seiseth on Eusebius here mindes us of a most remarkable History Eccles Hist l. 2. c. 8. and which was generally received as authentick viz. That the Informer which brought Saint James unto his Trial and seeing the undantedness of his witnessing Christs truth was thereby converted like Saint Pauls Jaylor and declared himself a Christian and for the same became an immediate co-partner in his sufferings asking him forgiveness as they went to Execution which St. James expressed by prayer for him and exosculation as you may read the story in Eusebius together with the signal vengeance on their Murderer Herod Agrippa The maner of his death being not expressed in Scripture particularly is severally phansied but most probably concluded by Alstedius from the mention of the sword Verse 2. that he was Beheaded Jacobum securi percussum scribit Eusebius l. 2. c. 8. The hard-hearted Nation of the Jews no doubt being as dextrous in that art of Decollation as any of our Outlandish Neighbors Thus St. James somewhat like Henoch the shortest lived among the Patriarchs before the Flood with the shortest circuit finished the courie of his Apostleship Yet ere his death say some he first propagated the Gospel into Spain for which he is still owned there as Tutelar Saint of that grave Countrey I
say thus Saint James drank of Christs Cup first Alsted Chron. C. 27. Anno Domini 43. And so consequently was the first of all the Twelve Apostles in Christs Kingdom according to his Mothers request in the Gospel for this day But then you may ask how does that part of Christs answer hold Vers 23. It is not mine to give c. especially when Matth. 28.18 it is said Matth. 28.18 All power in Heaven and Earth is given to me c. But saith Austin * Lib. 1. de Trin. Ardens in locum and others It is not mine to give as man and allied to you but as God and equal to the Father so here he gave it Not mine to give out of any partial relation to you being no respecter of persons Not mine to give you now before you have drank of my Cup but here so soon as Saint James drank thereof the boon was granted to sit in his Kingdom and granted in a better sense then ere desired POEM 33. This Saint of active spirit at first call Leaves Kinred Calling Friends Sea Land and all To follow Christ and to that Master dear With passionate affections doth adhere Yet for all this within him there reside Some dregs of uncontrouled wrath and pride Takes after 's Mother and ambitious he Would know o' th' Twelve who should the greatest be Is answered the least Humility Being the cheif Christian magnanimity And then ' cause some would him not entertain He would have Hell from Heaven showre again But Christ owns no such Prayers as do kill And make Religion Midwife to their ill Yet on Christs check doth so himself abate That he proves one of his Tri-umvirate And as in Tabor's glory himself were With his great Master new transfigur'd there For he at length becomes Christs brighter Gem Cut Foyl'd and Martyr'd at Jerusalem The COLLECT The Epistle Acts 11. v. 27. to Cha. 12. in v. 3. at Then were the. The Gospel Matth. 20. v. 20. to v. 29. Grant O mereiful God that as thy holy Apostle Saint James leaving his Father and all that he had without delay was obedient unto the calling of thy Son Jesus Christ and followed him so we forsaking all worldly and carnal affections may be evermore ready to follow thy Commandments through Jesus Christ our Lord. S. BARTHOLOMAEVS The Plate here Vpon the Festival of St. Bartholomew DISQUISITION 31. FAin would I add something among the rest to the honor of this Saints memory but where to finde any true Records either of his works or words is altogether difficult For we finde him named onely in that Catalogue of the Apostles Matth. 10. Matth. 10.3 and else little or no mention of him insomuch that one in his Meditations on him being hard driven applieth to him that of Pliny touching the Nightingale Vox praeterea nibil wittily Mr. Austin however the Reason be indeed quite contrary he being so far from being Voice and nothing else That we hear nothing of his voice nor any speech of his at all For in the whole Scripture the truest Register of the Apostles Asts these two words are all that we finde of him Et Bartholomeus and Bartholomew Matth. 10. And so indeed four times named in the Scripture and no more Matth. 10.3 and then but onely named without any relation of the least word or deed of his not one of the rest of the Apostles but is described to us either by some sirname by his Kinred Countrey or else by some or other remarkable action or expression of him But of this Saint we hear no farther mention then his name in all the Gospel or other parts of the New Testament and for other Authors without a Canonical Foundation they are so full of uncertainty and ambiguity that I shall think it fitter to give you a short Disquisition touching him then a tedious and dubious Peroration Much difference there is among Writers about his person about his profession about his name * Setarius Tractat. de Barthor One who hath writ a Tract concerning the Apostles takes him for Nathaniel and that Bartholomeus was but his sirname as many other of the Apostles had viz. St. Jude called Thaddaeus Bar-Jonah to Saint Peter c. And this he is induced to believe not onely from several Authors that he mentioneth but mainly for that Bartholomew is ever mentioned with St. Philip who was the first bringer of Nathaniel unto Christ and as he thinks still called by that sirname Bartholomew and not Nathaniel and again John 1.45 because Saint John who onely mentioneth the story of Nathaniel doth at several places mention all the Apostles saving Saint Bartholomew while all the rest mention not at all Nathaniel But this Baronius dislikes and disproves saying Some have thought Nathaniel to be Bartholomew Levibus conjecturis permoti Anno Christi 31. Num. 28. moved thereunto by light conjectures For Saint Augustine * In Johan Tract 7. whose authority is beyond all of them affirmeth peremptorily that Nathaniel was none of the Twelve and he adds his Reason Eruditum ac peritum legis neluit Dominus c. Christ chose the weak things of the world to confound the wise c. Chose not such learned and eminent Doctors of the Law the very Reason Ludolphus gives that Nicodemus was not admitted into the number of the Apostles And this I confess is rather to shew who he was not then who he was and therefore let us proceed to see what they say of his Profession And there first * In Matth. eum c. 10. quaest 35. Tostatus Collects him to have been a Fisherman and a Jew of the Province of Galilee and so the Romish Breviary calls him Apostolus Galilaeus but others of great note as the Bishop of Equilinium * Petrus de Natalibus l. 7. cap. 103 c. c. hold That he was no Jew but a Syrian that he was no Fisherman but one of Noble Extract even Nephew and Heir unto a King of Syria as his name intimates which is our third remarkable of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. signifying the son of Ptolomeus as the Greeks and Egyptians speak it but the Syrians call Tolmai saith Jansenius I confess the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymon hath an other Aspect speaks him Filium suspendentis aquas the son of one drawing waters which I refer rather to Spiritual living waters and the Wells of Salvation then those of a mean Laborer or Fisherman Devenere viri Mose duce sex ubi Fontes Etsex forte alii vitreo de rore rigabant Septenas decies Palmas qui Mysticus Elim Lucus Apostolicum numerum libris quoque pinxit By Moses conduct Israel their Tents strew Where Twelve Founts Elim wash with fruitful Dew Where Seventy Palms did mystically grow The Apostles conquering Number to foreshew For as one * Episcop Hispalensis Fol. 10002. observeth Syrium
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
shortly to accomplish the number of thine Elect and to hasten thy Kingdom that wee with all others departed in the faith of thy holy Name may have our perfect Consummation and Blisse both in body and soul in thy eternal and everlasting Kingdom Amen Now for the Communion of S t s militant that 's more obvious consisting mainly in these two Compatiendo mala Communicando bona by compassionating one anothers evils and communicating what is good these indeed are the two Feet of Christianity and first of Sympathy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.16 being of like affection one toward another saith the Apostle that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to rejoyce with them that rejoyce but also to weep with them that mourn An union which the Members of the same Body alway challengeth Christians sure more then Heathens should be utriusque Fortunae fidi Comites Faithfull Partakers of both Fortunes Rejoycing in anothers good As was said of Pylades Orestes as in their own as those Parables of the found sheep and goat instruct us yet alas how many Labans are among us that Envie the fruitfull Flock of an industrious Jacob And many maligning Ahabs sick of their Neighbors vineyard nay Psal 35.15 like Davids enemies Psal 35. In mine adversity they rejoyced Such are far from the Communion of Saints Naturae difficillimum I confesse 't is hard to Nature thus to sympathize and not with the Brother of the Prodigall to envie the successe and plenty of another but easie 't is to Grace and Christian Love with Benjamin's Brethren not to envie Him though his Messe be five times bigger then their own Gen. 43.34 Psal 107.42 Gen. 43. so David Videbunt justi laetabuntur Psal 107. God raiseth up the poor out of misery and maketh His houshold like a Flock and the righteous shal see this rejoyce c. And as the Oyle of gladnesse is increased by effusion so the bread of affliction is crumbled away by breaking Sorrowes go lesse by being divided and therefore this Communion of Saints teacheth us likewise to mourne with them that mourne and though it be not altogether a Remedy Socios habuisse Dolores yet 't is a great Mitigation Fellowship in sufferings Partner-Griefs yeild some Reliefs and he will do little that will not pity misery The Church is that Haemorrhissa Mark 5. vexed with a long bloudy issue Mark 5. running even from Abel unto Zachariah and thence down through Christs and all the Apostles veins even nearer to us then the Marian persecution so that we cannot think it strange saith the Apostle concerning the fiery Trial Gal. 6.2 More need of his advice Gal. 6. Bear ye one anothers burden and so fulfill the Law of Christ Each Land almost in Christendom now holds out to us Josephs bloudy Coat then how can wee chose but melt with Judah Frater enim est caro nostra Gen. 37.27 for it is our brother and our own flesh in the body naturall you see if any part be hurt or wounded all the other living united parts smart together and seek remedy but indeed the dead members and such as are cut off afford no sympathy the Analogy is evident This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Communion of Affections is a true touch-stone of what mettall of what Body we are whether fuell for Gods burning or Timber for his Building a Building now wee speak of it Let us imitate for wee are Gods Building 1 Cor. 3.11 1 Cor. 3. And here the beame out of the timber and stone out of the wall instructs us Lapis lapidem portat in every Structure you see one stone one beam bears up another Sic in Ecclesia and so should it bee in the House of the Faith And to presse home the Metaphor Quo plura propinquior c. As in the materiall building that stone which supporteth most is nearest to the Foundation that which fewest furthest off So is it in the spirituall Aedifice the more or lesse we have of this same Christian Sympathie the further off or nearer are we to that corner-stone to that Foundation Jesus Christ 1 Cor. 3.11 1 Cor. 3. Obduratenesse was never signe of Saint but Tender-heartednesse Such as good Job had c. 30.25 Such as David Psal 35.13 yet Jeremy beyond them both Jerem. 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom cals him the most patheticall of all the Prophets wishing himselfe a wet Metamorphosis in behalfe of others O that mine eyes were rivers and my head a fountain c Saint Paul too full of this same Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.15 gracious compassion Rom. 12. but above all our blessed Lord totus in passionem compassionem solvitur He altogether melted into passion and compassion for us John 11. Matth. 23. c. Etiam in Coelis saith St. Austin even in Heaven it self though above the reach of passion yet full of compassion for his Saints on earth both in respect of the evil done unto them Acts 9. Act. 9. Why persecutest thou me As likewise for the good they doe Matth. 25. Ye have done it unto me Math. 25. This is potior charitas some think the better part of charity as without which all other nothing 1 Cor. 13. and therefore let Saint Peter prevaile with you 1 Pet. 3.8 Heb. 13.2 1 Pet. 3. Be all of one mind one suffer with another Love as brethren bee pitifull bee curteous Saint Paul seconds him Remember those in bonds as c. Let not Isaiah c. 9.13 or Amos c. 6.3 complaine of us That no man is sorry for the afflictions of Joseph if no Communion of Saints here Matth. 11.17 none hereafter but those shal one day rise up in judgment against us Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have mourned unto you c. And then our Turn comes and unpitied Requitall Depart into the place of weeping Yet Passive Communion is not enough for Saints it must be active By communicating of good as well as by compassionating evill of Good spirituall and corporall Bona cordis oris operis Wee must communicate the Goods of the Heart and of the Tongue and of the Hand according to the necessity of the object and these three are like the wheele the Bell and Index of a Clock The goods of the heart are fervent love 1 Tim. 15. charitable opinions 1 Cor. 13.5 Those of the Tongue are pious Instructions 2 Tim. 2.24 serious Reprehensions Psalm 141.5 seasonable consolations Isai 40.1 1 Thes 4.18 And lastly zealous prayers Ephes 1.16 and these are the brightest beams of charity yet will cost you nothing and therefore according to his gift let each one minister herein 1 Pet. 4 10. Those of the Hand are better known then practised the living God like dying Isaack will feel the hands Gen. 15 as well as hear the voice nor so to be deceived by
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
is the wholesom temper of her Law Each Fast is cheer'd and each Feast kept in aw What Christian then ' gainst such Commemoration Gods honor his Saints praise our Imitation These are the Churches Crown of Stars as 't were Oh may they long shine in her hemisphere And where set rise again still may they grace The Calender of time with choifest place Advent Sunday DISQUISITION 2. THis day is to the Feastival of the Nativity as St. John Baptist to his Master a kinde of a fore-runner to make way for it somewhat like the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Feast of Easter a preparation to the grand Solemnity nay indeed this and the three following Sundays of Advent may in some sense be called like the four Evangelists Quadriga Domini our Saviours four wheel'd Chariot carrying the glad tydings of his approach throughout the Church as those do his glory and Salvation through the world Moreover here beginneth the peculiar computation of the Churches year though learned Hooker E. P. l. 5. p. 378. on some other considerations take it somewhat higher viz. From the Annunciation of Christ his Conception by Angelical Message But the Church initiateth her solemn service at this Preface to his Birth and first appearance of him to mankinde And herein differing from all secular computes whatsoever to let the world perceive she numbereth not her days and measureth not her seasons so much by the motion of the Sun as of her Saviour beginning and progressing her year according to the Sun of Righteousness who now began to dawn upon the world and as the day star from on high to shine on them that sate in spiritual darkness and with his beams of light and life to chase away the shadows both of sin and death Lastly this day as it were inviteth all of us to the Marriage Feast for the Incarnation was a Mysterious Match it calleth off the busie world both from their vain prosecutions and excuses admonishing us of our Lords coming * Advent speaks as much I and in its four several days hints Christs four several ways of coming viz. First his Corporal by Incarnation secondly his Spiritual by Inspiration thirdly his Ministerial by Instruction fourthly his Judicial by Final Sentence and Determination The first is a strange Humility the second equal Mercy the third his Word and Sacraments the fourth is his last Judgement Now then whosoever seriously takes heed to the three former shall never need to fear the latter Rom. 8.1 And it is Christs own advertisement Matth. 24.42 46. Watch for you know not c. And blessed is that servant whom his Lord when he cometh shal find so doing POEM 5. AS when a mighty Prince of high renown With splendor doth approach some loyal Town The Streets are strew'd the Houses trim'd and deck'd All leave their work and sit at grave Aspect But specially his Pallace and Allies Prepare for him and look with longing eyes So here this monitory Advent comes To tell us of Christ's coming that our rooms May all be swept and garnish'd for that King who with Him doth all grace and glory bring Be sure his Palace then the Heart I mean With Innocence or Penitence be clean If Satan's house be dress'd so garishly Ne're think that Christ will harbour in a stye Then be thy Soul adorn'd with every Grace Let Love Joy Hope Desire run all apace To meet Him and his Majesty attend Who highly will prefer them in the end Be mountain spirits level'd rough ones plain Dejected valleys rais'd with Joy again Let Lion-fiercenesse henceforth become tame And then more fit companions for this same Meek Lamb of God Let aspish tongues grow mild So shall they All be led by this bless'd Child Let Temp'rance sweep out Luxury and Pride By rare Humility be laid aside Let the Dove temper Serpentine deceit And Christ will come when his path's made so straight His Ministerial coming heed his Word And all your Tryals comfort shall afford He 'l come into the Heart and fill the place With consolation and all saving Grace Till both to free and crown his Saints i' th end His coming glorious splendor shall attend When spleeny strifes thus and contentions cease Then may the World expect the Prince of peace In Mercy then but going on in Those Doth to his coming-judgements It expose The COLLECT PRAYER The Epistle Rom. 13. from Verse 8. to the end The Gospel Matth. 21. from Verse 1. to the 14. Almighty God give us Grace that we may cast away the Works of darkness and put on the Armor of light now in the time of this mortal life in the which thy Son Jesus Christ came to visit us in great Humility that in the last day when he shall come again in his glorious Majesty to judge both the quick and the dead we may rise to life immortal through him who liveth and reigneth with thee and the Holy Ghost now and ever Amen The Shepheards lu 2. 8 And there were in the same countrey Shepheards abiding in the feild keeping watch ouer the flocke by night 9 And loe the Angell of the Lord come upon them etc. 16 And they came with hast and found Mary and Ioseph and the babe lying in a manger 20 And the shepheards returned glorifying and praysing God etc. The Plate here Vpon the Feast of Christ his Nativity DISQUISITION 3. THis is the Foundation Festival whereupon the fabrick of the rest is raised and therefore it is Fundation-like laid very deep and may well admit of Saint Pauls exclamation Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the unfathomable Abyss thereof It consisteth of an History and a Mystery That which appears above ground is the story Luke 2.15 Luk. 2. and the substance thereof is known by the Circumstances Quis Quare Vbi Quando The Time the Place the Person the End I shall reserve the two first of them to the last observable and begin the History with the time of his Nativity and that was a time of peculiar designation though computations vary nor is it much material Christ not being subjected to the necessity or chance of time like others but as Lord and Maker of it Gal. 4.5 Elegit suum Nascendi tempus He chose his opportunity took his own time wherein he would be born which the Apostle calls the Fulness of it Gal. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was as most agree from that old * Of Rabbi Elias observing the Hebrew Letter × which is the numerical of 1000 six times repeated in the first of Genesis and that of the Psalmist Psal 90.4 c. Tradition of the worlds lasting just 6000 years well toward the 4000th year Scaliger Reusner and Calvin say Christ was born Anno Mundi 3947. Others say in the year following as Func Helv. in their Chronologies Dionysius the less with others think two years after that being 3950 while others again Anno