from labour and a Sanctification of that Rest Non prosunt singula Wherein the duties of the Lords Day consists especially If either of which be wanting it makes one but like a Bird with one wing or a Boat with one Oar rendreth but a lame devotion but juncta junant Like two gloves the one lost the other is of little use yet both together make themselves compleat First of the Cessation Thou shalt do no manner of work c. i.e. No servile works of thine ordinary Calling much less any works of sin it must be a double Sabboth from labour rom sin And two sorts of people transgresse here especially First such as imploy Man and Beast upon that day contrary to Gods Design of Rest to both by ordinary Coaching of it in fairest weather and the neerest distances while wise men cannot discern the Reason why equall care should not be taken then to prevent all prophanation as well by land as water Secondly such as rest in their impieties like Elements in their own places idlely spending this Day in excesse and vanity So that God is then more then all the week beside dishonored In Rest from Labour Thou shalt do no manner of work c. No Yes sure some manner of works are then lawful and most seasonable This day being Mercatura animarum as it were the Market Day of Souls Schola Dei saith Ramus De Rel. Christ l. 2. c. 6. the School day of Christ the Preachers as it were his Ushers and the Churches then as it were his open School-house Then such works are most lawfull as appertain to Gods publick worship as reading Divine Service painfull preaching administring the blessed Sacrament and things subordinate thereunto as Ringing of Bells Sabboth days Journeys 2 King 4.23 c. Acts 1.12 And beside these works of piety there are works of Mercy lawfull both toward our selves in necessary provision Mat. 12.1 and toward others whether men as our Saviour visited and healed Mark 3.5 or beasts in relieving them What works lawfull on the Lords day as requisite Luke 14.5 A third sort of works then lawfull are those of present Necessity which doubtlesse may be exercised by Physicians Midwives Shepheards Mariners Messengers and Souldiers upon visible necessities To say nothing of the works of honest Recreation Men therein being too apt to indulge themselves which I advise may be such onely as may cheere not interupt Devotion and then that reason given by Christ may extend to all the forementioned The Sabboth was made for Man Mark 2.27 not Man for the Sabboth But yet not for Man onely but for God chiefly or which is all one for Man spiritually and to further his eternall Good It must not be an empty or an idle Requiescence for as the Apostle saith of Bodily exercise so may I here say of Bodily Rest it profiteth nothing Bene vestiri nihil agere We may complain of as well as Leo Men cloath their bodies and not then ornament their souls they are so fine they are the worse again And this the Fathers call Sabbatum Boüm Asinorum The Ox and the Ass keep as good a Sabboth as these and a better then those that St. Augustine complains of that do vacare nugis Theatris spectaculis choraeis That spend the day in sports and Interludes Huntings and Compotations which is but Sabbatum Aurei vituli like wanton Israel to proclaim an holy to Jehovah and to worship a Calf Exod. 32. Exod. 32. Now this sanctifying of the Sabboth stands principally in our esteem of it and improving the opportunities thereof First we must count it our pleasure and delight Deliciae Christiani generis the Vespasian of all dayes to us Calling the Sabboth our delight Isa 58. Isai 58.3.3 Not doing our own works not thinking our own thoughts or speaking our own words c. But resigning our Heart Tongue and Hand i.e. our will voyce and practice to the businesse and object of it depositing the world and all her interruptions not nauseating the Divine Solemnities when orthodoxally performed saying Amos 8.9 When will the New Moons and Sabboths be gone c. that we may return to our Saecular advantages No but improving all we can the spirituall i.e. Prayer Reading Hearing and Meditating the sacred Mysteries of our Redemption Prayer is the Jewell of Gods Ear the Tongue of Angels the Dialogue between Heaven and Earth Gen. 18◠Gen. 18. the Souls Embassadour with God our Leiger in Heaven working against the States of Death and Hell 't is the Phoenix of the Graces that still reviveth into a Bird of Paradise and makes an Arabia Petrea to become Arabia Foelix for stony hearts procures us hearts of flesh Ezek. 11. Ezek. And if God be thus pleased with single piety how is he importuned think you and as 't were besieged with the publick worship Vis unita fortior If our Domestick prayer be as a Brand in the corner and keep fire sure the publick is as a Bonfire of Incense a Sacrifice flaming up to Heaven the very highest design of Christianity The joynt prayers of the Congregation are a kind of revers'd lightning and as St. Basil said of his Church their Amen is like a Clap of Thunder And therefore David still to set the better glosse upon his gratulations tells both God and Man that he performeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in the Congregation in the great Congregation And that variety might refresh Devotion Reading is another means of sanctifying the day and therefore the appropriated Chapters are called Lessons as being then to be heeded and taken forth by us The Word is the best Glass and mends the Lookers eye And therefore Search the Scriptures John 5. John 5.39 Those are they saith Christ that testifie of me in them you hope to have eternall life It must be no superficiall much less oftentatious reading but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. make a scrutiny search diligently like Laban for his gods Gen. 31.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word he searched the Tent and to this search there are some requisites viz. inspectio Fontium oculus adscopum Collatio locoruus fervens Oratio Lest with the Eunuch we understand not what we read there should be an inspection of the Originals but especially for Teachers but for all an eye still to the Scope of the Author a Collation of places Scripture often its own best Expositer and lastly Prayer will be an help to all the rest And for more safty keep in the shallows for Scriptures are waters wherein the Lamb may wade as well as the Lion swim and for deep mysteries goe to an Interpreter i.e. attend the Preacher Hearing and seeing are the two Disciplinary Senses Rom. 10. Faith comes by hearing and hearing by the word of God Rom. 10. In hearing seek out the Wise Charmer i.e. the Orthodox Teacher and be not of
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
of Prayer and the Myrrhe of mortified affections To close up all the Church this day bespeaks Thee Reader in her Master's language Go and do thou likewise seek Christ by the guidance of the Star i.e. the light of his Word offer the three gifts thine Alms Prayer and Fasting which respect God thy Neighbour and thy Self and then return to thy Country walking another way even by newness of life and thou shalt surely finde thy Saviour I say Do thou likewise honour him with thy soul body and substance and then thou art truely one of the number mentioned POEM II. THe Easterne Sages this day came from far To worship Christ led by a glorious Star None envious Distance then ought us detain From Him where we may still sure welcome gain These as the Earnest of the Gentiles come Nay they were the first fruits of Christendom Wise men indeed that so their Saviour sought And a fit guide Them to the world's light brought If wise then Travel with them gain their Friend By th' way good Company and Grace at end Follow so heedfully your heavenly Guide And it will lodge you by your Saviour's side Sweet Incense Myrrhe and Gold they humbly bring Due Gifts as to a Prophet Priest and King That we might to all 's Offices repair With pure Faith Penitence and servent Pray'r Without within us nought too dear to bring To Him that gives us all an Offering O Star of Iacob Royall root of Iess Thou Day-spring from on high so visit us That we like these Wise-men may Thee adore With Bodies Goods and Soules now evermore The COLLECT-PRAYER The Epistle Ephes 3. from vers 1. to 13. The Gospel Matth. 2. vers 1. to 13. O God which by the leading of a Star didst manifest thine onely begotten Son to the Gentiles mercifully grant that we which know thee now by Faith may after this life have the fruition of thy glorious Godhead through Christ our Lord. Amen The fasting and temptation of Christ Matt 4. Mar 1* Luc 4. * 12. And immediately the spirit driueth him into the Wildernesse 13. And he was there in the Wildernesse fourty dayes tempted of Satan and was with the wilde beasts and the Angells ministred vnto him Here the Plate Vpon the Fast of Ash-wednesday DISQUISITION 9. THis day is Tropicus Christianus as 't were the Christian Tropick or Term of Reflection turning the sensual career and jocularity of the yeer into a Christian sorrow and humiliation For as Tertullian saith Qui Deum per escas colit prope est ut Deum ventrem habeat He that worships God onely with Feasts is somewhat suspicious of making his belly his god This day is unto Lent as a fair Portal to a goodly building and is of very grave antiquity carrying in its very name emblemes of Mortification Ashes and first putting on us the weeds of sorrow Gen. 3.19 sackcloth a strong and needful reflection on that Gen. 3. Pulvis Cinis es Dust thou art and to dust shalt thou return checking our extravagancies and bringing us into Job's good company Job 42.6 chap. 42. that being more sinful we might be as penitent and abhor our selves in dust and ashes as the Eastern manner was to sprinkle those upon the head Chap. 2.12 in case of deep affliction Job 2. whence good Christians borrowed and as on this day better used those ensignes of Humiliation Now I say the Christian Church first puts on her Blacks David S. Peter and Mary Magdalene being now fittest companions for our Meditations Not Davids harp but eyes the noise of his water-pipes not S. Peters confidence but his penitence not Magdalene's sins but her tears Davide nemo constantiùs Petro nemo acerbiùs Mariâ nemo abundantiùs then David none ever wept more constantly Psal 6 c. more continually even till he had wept away his sight and sighed away his voice My throat is dry saith he mine eyes fail tears were his food by day and his bath by night then S. Peter no man ever mourned more bitterly with greater compunction of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterly then Mary Magdalene none ever wept more for the time more abundantly even till she almost actuated Jeremiah's wish her eyes turned rivers and her head a fountain her locks by a just penance of nets becoming towels for the feet of Christ Quos secutus es peccantes sequere poenitentes this day calls on thee to follow those in penitence whom perhaps thou hast outgone in wickedness Hic fluxus oculorum ne post haec stridor dentium We fill the world with sin and sin fills us with sorrow which that it may not be eternal must be temporal here must be a sorrow of compunction that hereafter none of condemnation In odore horum unguentorum as one saith sweetly we cannot possibly follow Christ in the sent of sweeter ointments then of These examples This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.10 c. T'other worketh death this is the godly sorrow that by Joel and his other Prophets God so earnestly so often calls for Not that he is an hard Master and delights in his servants affliction but onely as it is the furnace to burnish his gold and silver purging out the tin and you may see the rare effects of it 2 Cor. 7.11 2 Cor. 7. and Heaven grant we may feel them too well usher'd with an Ecce Behold saith the Apostle this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things approving of your selves to God Such are the happy consequents of true Contrition Circumspection without Renovation within Approbation above Consolation in all yet all this amounteth not to any precedent or encouragement for those Antique Formalites and bloody disciplines now used by some not onely to the impairing of health but sometimes to the hastening of death also and too far approved by some Casuists which if free from Delusion if such be not half Felones de se or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my charity forbears to * Vide Dr. Donne's Pseudo-martyr censure While others think they have no better rise then that of Isai 1.12 Quis requisivit Who hath required and no better close then that of Solomon Prov. 19.29 Flagellum sequitur flagitium Indeed there was a laudable custom in the Primitive Church of a godly Discipline used about this time against notorious offenders of an open and severe enjoyned Penance that their punishment being as publike as their scandal it might at once both reform Themselves and deter Others as in her Commination our Church prayeth for its restitution as we do now for hers but the voluntary Humiliations were not of that nature and severity but onely by lessening of Diet humbling the Habit and multiplying of Devotions by
more appetite then digestion Be not like the Corimandi a kind of people whose Ear covereth their whole body as now-a-dayes all for hearing little for meditation nothing for practice having as 't were the Rickets of Religion their heads sweld with knowledge or pretensions but their feet not walking accordingly And therefore hear but with Christs caution Matth. 4. What and How Take heed what you hear Try the spirits Matth. 4. Luke 8. 1 Joh 4.2 as those noble Beraeans did even by Paul himself Act. 17.11 And all this practise wil make it Otium sanctum as St. Austin calls the Sabboth an holy rest and so effect that Sabbatum pectoris that double Sabboth of the soul whereas that of Time is but a figure viz. the internall rest of conscience here in grace and that eternall rest of soul and body hereafter in full glory So be it Amen POEM 20. SHall we sing of the Streams and not the Fount This Holy of holy Dayes which doth surmount The rest according to their Objects nature As the Creator doth excell the Creature This Day unyoaks the world and ease bestows Suspending of the Curse on sweating Brows A Day of unbought Indulgence and Rest Of Gods in-acting both for Man and Beast Nor yet must This Brute-acquiescence be But the Souls Travell while the Body free Though Jews o' th' Sabboth might not yet We may Best gather Manna Now two showers a day Oh let not Plenty and such Choyce of Fare Make us like Wanton Israel appear Loath not this Heavenly Dew but come and tast Let not such Holy water run at wast With your old Raining Banquet rest content Lust for New Quails tempts but new Punishment Long not for Bethlem Waters there 's no good Nutrition in the juyce that 's price of Blood Sweet Festivall of Heaven's Beneficence Which now keeps Open House and do'st dispence The bounteous Doles of Mercy unto All That Piously approach and for them call Great Market-day of Souls Divinity On thee as 't were holds a Monopoly Come Buyers God himselfe turns Merchant now Leave Trades of Sin your selves his Chapmen vow For though his Wares are yet his Price not high Pardon for asking Heaven for Piety For Patience Conquest for Confession A gracious Act of Heaven's Oblivion This is the Souls good Clymacterick Day Boding her weal as to'ther her Decay If Number have its Vertue sure This seaven Wil most inchant a good Soul toward Heaven The Lords Dayes me thinks make up Jacobs Scale The weeks the Empty spaces whereon all Gods Right and Left-hand Blessings do descend And by which Pious Souls to him ascend Make then the Sabboth here so the Lords Day That endlesse Rest with him we once enjoy THE COLLECT PRAYER The Epistle Rom. 15. v. 4. to the 14. The Gospel Luke 21. v. 35. to 34. BLessed Lord which hast caused all holy Scriptures to bee written for our learning Grant us that me may in such wise hear them read mark learn and inwardly digest them that by Patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Lord and Saviour Jesus Christ Amen ALmighty God which hast promised to hear the Petitions of them that ask in thy Sons Name we beseech thee mercifully incline thine ears to us that have made now our Prayers and Supplications unto thee and grant that those things which we have faithfully asked according to thy will may effectually be obtained to the relief of our necessity and to the setting forth of thy glory through Jesus Christ our Lord. Amen Rogation Week DISQUISITION 18. THis was the Week immediatly preceding Holy Thursday or indeed but the foure dayes next before it denominated à Rogationibus from the extraordinary Prayers and Supplications then used by good Christians the better to prepare their souls at that time to attend our Saviour by a spirituall Ascension as God made the Day of Ascension a day of Giving Psal 68.18 so the Church made the time a week of Asking as in the Gospel appointed And therefore this is no spurious issue of Novell Superstition but a venerable Institution of pious Antiquity and sincere Religion it being more then probable that this holy custome was practised in the Church in if not before St. Augustines dayes Serm. 173. de Temp. tom 80. Witnesse his Sermon preached on Ascension Eve and his Titles on some other Sermons Magdeburg cent 5. fol 693. and 741. De Dominicâ in Orationibus c. concerning Rogation Sunday and of the second and third day thereof it is unanimously acknowledged by Authors of both perswasions that this ancient Order was either invented or restored rather by Mamercus Bishop of Vienna Baron Animal fol. 309. long before the time of Gregory the Great Anno 450. the Reasons of which Holy Custome I find to be of two sorts viz. from Occasions Naturall and Accidentall Those of accident were the great Afflictions and Calamities that befell those times which made them happly convert their superstitious Processions to the Tombs of Martyrs into a better use of Prayer and strong Supplications for removing Judgements as things invented for one purpose by use are easily converted into more Socrates lib. 6. c. 8. And so it was by the People of Vienna when such Earthquakes of terrors befell them as amazed the hearts of all men who then began to forsake the Citie as a place which Heaven seemed to have destined to ruine for then their Bishop before mentioned as it became a Christian Prelate Hooker Ec. P. l. 5. neither void of councell as yet nor secure in himself alone under such common perplexity earnestly exhorted the remainder of the people to prevent portended Calamities by those vertuous and holy means whereby others in like case have prevailed with God To that purpose perfecting and adapting the Rogations Reasons of Rogation week or Letanies formerly in use to their present Necessities and sad occasions whose good successe therewith afterward moved Sidonius Bishop of Averna to use the same so corrected Rogations at such time as he and his people were afflicted with Famine and besieged with potent adversaries till at length it was thought convenient by Gregory the first and best of that name to contract the Flower of all the said Rogations into one And however this Iron have since got some rust yet hath it been scoured off too as I shall shew anon And this I may call as to us-ward at least the Accidentall cause of these Rogations The generall Troubles and Calamities of Nations But besides these there are some Naturall Occasions of them I mean from Gods blessings on increasing Nature and as the first tremble before God as an angry Judge so these kneel to him as a Father and a Benefactor As now you see Natures Carpet spread enameled with rare variety of flowers and hopefull blossoms Jam prata rident
Can'an and each Fast Is both the so uls direction and repast All so exprest that I am glad to know You have begun to pay the debt you owe. Iz. Wa. Sanctitas Rediviva or the Resurrection of Primitive Devotion practised and indeavoured by a true Friend to Reformation E. SPARKE Rude warrs and gilded ignorance with a rout Of self conceited humorists did put out And quench our holy Fires Robbing Devotion Of all her comely dress leaving her portion Shame and Contempt Vexation to attend her Now sick nor house nor friend for to defend her Scarce SPARKE of Piety or Charity could be Seen or afforded till it came from Thee Who rak'd up too in Embers though obscure Uncloud'st Devotion to its Lustre pure William Wimpew Ad Amicum suum Authorem EDVARDUM SPARKETIUM Adsint Romani colit quicunque Novatum Inspiciant tua scripta legant Collecta revolvant Libri Divini flammam dum murmure cingunt Corda sua Antiquo inspirentur Lumine vero Quaerendo nodos fiat laqueantur ut ipsi Rete tuo Antiquo passo captare Novellos Eodem ad Authorem Dum pia dum prosint tutò tua scripta peragrent Non rapidos curent ventos quae folia spargant Cumaeae Vatis nec curent Festa Nefastos Omnigeni venti conspirent flamina Vulgi Non Poesin sacram nec Sanctos urere possunt PETRUS VOVVEL Upon the AUTHOUR and his Worke. WHen the rude Vulgar in their headlong rages Pull'd down those sacred things which former ages Did hold inviolable they began To levell Times and Places and next Man Laid wast those Dayes which our Grand sober Sires Hallowed to warme their zeale by heavenly fires Dispark'd the Churches and to Barnes did give Pow'r to contest for the Prerogative When th' Churches dayes they with successe decri'd Next bark'd at those which Heaven had sanctifi'd 'T was time to write when dayes to Saints assigned Were all degraded and the Lords new-coyned Our Authour like the wiser few stood still Observes admires and lets them take their fiill And now in milder temper he begins T' assert those truths which their blind rage call'd sins 'T were madnesse in a whirl-wind to resist With any arguments but club and fist Thus God when all things were i th' Chaos hurl'd Did first make Light and then he form'd the world The Author so with imitating Art Informes the judgement first then moves the Heart Not like the Pseudo levites of this season That Preach all Vse without Ground Proof or Rreason His Prose so sinewy and yet so smooth His Verse so full of rhime and reason both His Prayers so heavenly and his All so good Makes him at once admir'd yet understood The Poets Character he hits aright And does at once both profit and delight The ancient Method he doth well repair In this Designe a Sermon Psalm and Prayer May this Work thrive that after Times and we May keep one Festivall to 's Memory And Bonfires make from whose undying flame Shall rise bright Sparkes t' immortalize his Name ALEX. BROOM To his worthily esteemed Friend E. S. the Author MAy David's Harp here be free from his fears Whilest with heaven's Musick thou charm'st humane ears Strung with Hosanna's touch'd b' Amphion's Quill But more harmonious for 't not onely will Erect Thebean Palaces but raise Our Hearts more sacred Temples with due praise Unto the Lamb which sits upon the Throne And his concomitant perfection Which made my yet unpinion'd Muse fly forth To snatch a Lawrell here to crown thy worth But though Icarian Fate my Wreath surprize This triviall Offring's still a Sacrifice NIC. CHAMBERLAIN To his Worthy Friend the Author BRight shining SPARKE of consecrated Fire That doth pure Incense at the Altar burn Thy quickning Flame doth sacred Heat inspire And makes our Souls on the right Axis turn How is the World beholding to thy Light To draw it forth of a Cimmerian Night Nay Heaven it self thy Debtor is For blest Immortall Tenants highly memoriz'd By Ages held the purest and the best Would soon grow obsoleted and despis'd Did not thy hallow'd Muse with Rayes divine Make 'em like Sol in his Meridian shine Flora displayes not more Varieties Red-cheek'd Pomona brings not more Delight When most enamell'd each in Child-bed lies To charm the Senses of Taste Smell and Sight Then Here occurr in party-Vesture deck'd Profit and Pleasure to the Intellect Star-Gazers all you may be freely bold T' expunge our Saints This Calender will doe You write in Red Our Author writes in Gold You write but Names He Names and Natures too Your first of Jane must a fresh Modell see But This will last to bless'd Eternity H. DELAUNE UPON Christian ○ Solennitas ab eo quod solet in Anno esse dicitur S. August Serm. 186. de Temp. Solemnities in Generall Exod. 16. Ps 112.6 1 Cor. 14.40 DISQUISITION 1. SHall all things have their appointed Time Eccles 3. as the Wise man speaks and not Devotion which sure should rather have a share in all times whatsoever For albeit Religion be not tyed to Time * Confes Helvet c. 24. yet can it not be planted or exercised without a due Dividing and allotting out of Time for it and forasmuch as it is kindly to gather all fruits in their seasons so too is it for the Church of God to consider each of his great Benefits even in the day wherein it was wrought as neer as can be imagined and therefore it is well ordered by the true Churches Ancient and Modern to solemnize the memorial of Christs main Actions and Passion with the imitable vertues of his Saints and Martyrs upon set-times and annuall revolutions lest haply in a while those Persons and Things be forgotten that ought to be had in everlasting remembrance To which end saith Saint Augustine God hath designed weekly and his Church annuall * De Civit. Dei lib. 10. cap. 4. Commemorations of the Mysteries Means and Witnesses of our Redemption to preserve a Solemn memory of those high Benefits which either by Himself or any of his blessed Instrumens he hath betstowed upon Mankind Not that we should luxuriate in Festivities as some do dedicating Dayes even to fictitious Saints that never were men or had a name but in mistaken Calenders as it is doubted by the two grand Supporters of the Heterodox perswasion Bellarmine and Baronius Lib. de Beatitudine Sanctorum cap. ult whether there were ever any such man as S. George or such a woman as Saint Catherine The Cardinall doth acknowledg that they worship certain Saints whose stories are uncertain reputing the Legend of Saint George Apocryphal for all 't is used in the Missall Eccl. Annal. Tom. 2. ad Annum 290. and Baronius confesseth as much of Quiriacus and Julitta to say nothing of Saint Christopher and others declaring plainly that their Acts were written either by Fools or Hereticks So that they seem much in danger of two places
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
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
parum All the four Elements are scarce able to content our wanton Prodigals who if they come not here unto their Husks without many penitent drops may want the cooling drop hereafter But least I loose intended Brevity in this Wilderness of matter I hasten to the sad Catastrophe of the Baptists Death wherein I am inforced so far to imitate Herod as to make but short work with him the Motives that first betrayed him unto Malice was his Integrity and reproving Incest as it was with Christ Yee hate me because I tell you the truth His death whence contrived This was the old quarrel Mark 6.16 Else Herod reverenced him and in many things heard him gladly Matth. 11.28 But Saint John being as couragious toward Herod as his Type Eliah was to Ahab is first imprisoned and afterwards destroyed Herodes Antipas having put off Areta the Arabian Princess his own lawful Wife and in spight of all Law and Honesty married his double Neice viz. Herodias the Relict of his Brother Philip and Daughter of his Brother Aristobulus Saint John serving a Writ of Non Licet out of Levit. 18. Levit. 18.16 It is not lawful for thee to have thy Brothers wife is designed for Execution from which the Master whom he served could many ways have delivered him but that in Death as well as Life He was to be Christs Fore-runner And as there was a Necessity of his being such in Life besides that of Type and Prophesies by Malachi and Isaiah Mal. 31. Isai 40.3 almost three hundred years before considering the calumnious Jews John 8.13 to bear witness of Christ and of his Doctrine which elss had been abominated by them as frequently he doth Matth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Fathers call him a true Friend of the Bridegroom preparing of his Spouse So also was there a necessity that this Star now should disappear when as the Sun was risen That he should now quit the worlds Theater by Death his Master entring and be no longer taken for the Messiah as he was by some but make good his own Prophesie I must decrease but he must increase and that both spiritually and corporally of both Saint John must be Capite minutus i. e. Shorter by the Head Before Christ In cruce extentus Stretched and wracked on the Cross And to effect this God permits wicked Agents Herodias and her Daughter to prevail with Herod as all such while they think they act but their own wills yet perform Gods So that all on a sudden Saint Johns Head must be a Dish at Herods Banquet on his Birth-day being danced off his Shoulders Anno Christi 30. In vovendo stultus impius in soluendo as said of Jephta Herod seems tender of a rash Oath yet thinks to wash away Incest and Adultery with Blood Herods Birth-day much like Pharaohs the onely two in Scripture celebrated and both bloody Banquets Pharaoh then hung his Baker Genesis Chapter 40. Verse 22. And Herod here beheads his Preacher as Prudentius sweetly Praemia saltatrix poscit funebria virgo Prud. Enchinid Johannis caput abscissum quod lance reportet Incestae ad gremium Matris fert Regia donum Psaltria respersis manubus de sanguine justo The Dancing Girl doth of fond Herod crave The Baptist's Head as a Reward to have Which t' her incestuous Dam she doth present With Hands deep Dy'd in Blood o' th' Innocent Such Tyrants stick not to reward the dance of an Antique with the Head of a Prophet Josephus Antiq L. 18. c. 8. de Bel. Juda. l. 9. c. 7. But Sequitur ultor à tergo Deus Their Vengeance slumbereth not for Josephus tell us That the same Herod Antipas was soon after overthrown in Battel by the Arabian and that well attributed by the Jews to the same cause i.e. His murdering of Saint John the Baptist and at last fined and banished he and his incestuous Herodias both Euseb l. 2. c. 4. by Caius the Roman Emperor And Tradition tells us also of that Virago how a while after dancing on the Ice a Mettal as nimble and brittle as her self she suddenly fell in and was her self beheaded by the breach thereof Nec Lex est justior ulla So just is God and so recoyling is the sin of Blood That oftentimes we see the Bullets of Judgement are cast in the very Mould of Sin POEM 31. Sweet Phosphorus of Christ whose Beams fore-run The healing Rise of that same Glorious Sun Thou art that fair and humble Lucifer That usherest the true bright Morning Star Thou art the Royal Harbinger that Sings The glad approach of that same King of Kings Thou art in Isai's phrase the Trumpetter Of that same Vniversal Conqueror The Cryer in the Wilderness whose Voice And Life commends Austerity to choice The strict Eliah's Antitype whose Skins And Locusts damn the Epidemick sins Of Garb and Diet both the Antick Dress And the Luxurious Epicure's excess By thine own Steps leading us as by Stairs The nearest way to Bliss Fasting and Prayers Together with our Penitence for that Best Jordan is to be Baptized at May he that wash'd thy Waters and Pray'r hears Make us all Anabaptists in such tears And then how ever powerful Envy seise Us Prisoners for Tell-troths or to please Some dancing Dalilah so Justice strain As to take off a Baptist's Head again Yet rest secure in Christ he is our Head Shall speak us better life our Murderers dead The COLLECT The Epistle Isaiah 40. v. 3. unto vers 12. The Gospel Luk. 1. ver 57. to the end Almighty God by whose providence thy Servant John Baptist was wonderfully born and sent to prepare the way of thy Son our Saviour by Preaching of Penance Make us so to follow his Doctrine and holy Life that we may truly repent according to his Preaching and after his example constantly speak the truth boldly rebuke vice and patiently suffer for the Truths sake through Jesus Christ c. S. PETRVS The Plate here Vpon the Feast of St. PETER DISQUISITION 29. SAint Peter was one of the Eldest and principal Apostles and for Order perhaps I might inoffensively call him the Primate of them who after some experience of humane Frailty becometh in a sense A Rock of Christianity both as it were Contemperating the gladness and sadness of each other That in himself he neither might be puft up or discouraged nor by others either disparaged or over boasted of He was in a divided sense both a Reed and a Rock as I shall reflect a little on him under both those notions to acquaint you with some of the chief actions and passions of him He was one of the first that came to the Discipleship Matth. 4. Christ there inviting four of them together Matth. 4.18 Peter and Andrew James and John like whom in some measure all Ministers should be that is Either Fishing or mending their Nets Luther observes out of Saint Hierom
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
Nathaniel under the Fig-tree John 1.48 He saw him with a speaking eye and said unto him Follow me Verbum â—ffectivum This was an opperative word and spoken not so much unto the Ear as to the Heart which when God is pleased to utter to a sinner of what Magnitude so ever is as effectuall as his word was at the Creation Dixit fectum est Where he spake the word and it was done So here it was likewise with Saint Matthew immediately without Dispute without Apology without any Hesitation or delay He Arose Saint Luke adds Left all and followed Him Indeed a ready and full Resignation not a Pretension but an Act of Self Deniall and that not a single one His resignation but a threefold Cord a treble Abnegation Luk. 5.28 viz. Peccati Mundi Sui an Abrenunciation of his wickednesse of the world and of his will happy those that herein Read and trace him for sin he arose arose out of the Grave of Avarice wherein so many buried alas that never rise arose by true remorse from his old unconscionable course to Newnesse of Life For wealth He arose from that by leaving all Luke 5. i. e. the use of all yet his Right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he entertained Christ at a great Feast in his house Luk. 5. v. 29. and so are all the Apostles to be understood Omnia Reliquimus Behold we have left all Mark 10 28. and followed Thee What therefore c. no President here for vowed Poverty or voluntary Mendicants from Example of the Apostles who albeit they left the use of all to follow Christ yet left they not their Right and Possession as appeareth by our Saviours words to them a little before his Passion John 16.32 John 16. Behold the hour cometh yea and is now come that ye shall be scattered every one to his own and leave me alone and if any think to evade This by construing it of Relations their own Friends or Countrey rather then of their owne Goods and Accommodations Our Lord himselfe puts it out of question John 19.27 John 19.27 by Bequeathing his blessed Mother to Saint John Who from that time saith the Text took her home to his own House And in this sense also besides that of Charity and Restitution Saint Matthew here left all to follow Christ Voluntary Poverty not warrantable from the Apostles Example And yet we further grant that if Christ should please by any particular Command as He did that same young rich man Matth. 19. to call any of us hereunto by persecution for his Name and Gospel the Case is evident in such Competition of the Conscience Luke 14.26 and the World we may then nay must leave all if we will be his Disciples Luke 14. but otherwise by a vow of Voluntary Poverty to bind ones selfe to a state wherein we must beg and Receive from others while we might be able to do the more blessed worke to give to others what were this but voluntarily to incurre that curse of the wicked Let his children be vagabonds and beg their bread Psalm 109.9 Psalm 109.10 Now for his Abnegation of his will Abnegatio sui that is more peculiarly himselfe having thrown off the burdens of Sin and the World He makes the easier conquest of his will now fixing it on better Objects saying with * Snceca Him Major sum ad majora genitus considering himselfe of nobler Extract then to scrape in Dunghils and so centers his Heart right fixeth it on Christ Privative Righteousnesse is not enough for Christians They must exceed the Pharisees that will enter Heaven Matth 5. And therefore his was Positive as Tully said of Pompey Non solùm extra vitium sed intra virtutem Not only without vice but within virtue so Christ of each good Christian Hee must not be onely innocent as the Dove in declining Evill but also wise as the Serpent in effecting Good Saint Matthew here not onely left all but you see followed Christ and that as one observes celeriter laetanter convenienter perseveranter Paratus in Ser. de St. Mattheo speedily chearfully seasonably constantly Speedily indeed immediately without staying to ballance his Accounts or Ceremonize with his Relations Chearfully as undervaluing corporall to spirituall Gaine Feasting his new Masters Body as Christ did chear his Soul Seasonably Hee being even drowned in flowing opulence and oppression now served his wealth as * Mergam te ne mergar à te Crates did his and seasonably in respect of Christ who now invited Him in Transitu as He passed by which had He neglected might have sat long enough ere ever He met with such an opportunity again Christ might have passed by him in another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time is like the Tide Reject no proferr'd Grace embrace all spirituall Overtures and Advantages Isai 55.6 Heb. 3.13 Seek the Lord while He may be found c. Lastly He followed Constantly being first a Disciple then an Apostle afterwards an Evangelist and last of all a Martyr As a Disciple He heard and learned as an Apostle He preach'd and taught as an Evangelist He wrote the Gospel of Christ Eccles Hist l. 3. c. 21. and as a Martyr He suffered for them First preaching in Judea and Aethiopia saith Eusebius in the eighth year after Christs Ascension being Anno Domini 43. He published his Gospel in their own Hebrew Language wherein saith one He made Christ a far greater Feast then ever great as being writ in the most ancient holy Tongue great as being the first and most ample of all the Gospels and lastly great in a Designe shewing not only Christs humane Genealogy but proving Him the Messiah promised by the Prophets and prefigured in the Sacrifices of the Law And having done all this for the Hebrews he next travelled over Pontus and Asia Anno Christi 51. and having watered those drie places He went then into Aehiopia not to change their outward but their inward Hiew which saith Cassaneus He effected Catalog part 3. Consider 9. Aethiopiam nigram Doctrinâ Fidei fecit candidam He made those Negro Nations beautifull in Faith and their dusky visage to shine with the purity of Christianity that He did so in many is credible enough but for the most we may justly fear 'T was otherwise for having spent twenty years among them in washing of the Blackmoore Alsted Chron. c. 27. as the Proverb speaks Their Actions sute their Countenance both somwhat hellish They turn his own Complexion to a Literall Sanguine Beheading Him about Anno Christi 71. POEM 35. MAtthew long at Receipt of Custome sits Hoarding up wealth and sin with streined wits For Publicans and sinners even all One And This with Emphasis The Publican Yet He I say when once Christ doth but call To follow Him fairly declineth all Sin Custome Money Quits his outward Gain Offring to Any that