THE LIFE & DEATH OF S. LUKE: Delivered in A SERMON ON S. LUKE'S DAY, BEFORE The University at Great S. Maries IN CAMBRIDGE.  
By David Jenner, B. D. and Fellow of Sidney-Sussex College.  
LONDON: Printed for J. williams, in Cross-keys Court in Little Britain's. 1676.   

THE LIFE & DEATH OF S. LUKE.  2 TIM. 4.11. 
Only Luke is with me.  
IT is the great praise and perfection of the Sun (who is the prime and glory of all the Celestial Bodies) that by his constant and indefatigable motion, he does illuminate and refresh the several corners of the inferior Earth, with his glorious Rays and Beams of Light; and that he never, like the fickle and inconstant Moon, puts on divers Faces. It is Recorded by the Poets, for the perpetual honour and everlasting renown of Theseus, That he uncessantly attended Hercules in all his Travels. Nor may we forget that no misfortune nor disaster whatsoever, could untie the Gordian Knot of Amity, once knit between Aeneas and his Faithful Achates. Not unlike, the Holy Ghost hath in honour to S. Luke, (whose acts and deeds this day is by the Church wisely set apart to commemorate) The Holy Ghost (I say) hath in an honourable remembrance of his name, erected this Sacred Monument, even the Text, in which his Christian Valour, his Unparalleled Constancy, his Mutual Correspondency with S. Paul, whose (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) continual Associate he was, are all engraven in such Characters, as that neither Time nor Envy will be ever able to obliterate; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Only Luke is with me.  
In the words we have Damon and Pythias, two Pythagorean Lovers. Luke and Paul both cemented together by the Union of the Spirit, by the Bond of Peace; or rather (if you please) the words are an entire Proposition, whereof S. Luke is The Subject, S. Paul (who is understood in the Pronoun Me) The Predicate, The Copula that unites both, is Constancy, included in the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Only Luke is with me.  
We shall begin with the subject S. Luke, as being most proper for this days solemnity.  
And here the things most material, and worthy our observation, are two.  

1. His Life.  
2. His Death.   
As for his Life, we cannot but in the Map of his History set down 

1. His Native Country.  
2. Give some account of his ominous Name.  
3. Take notice of his honourable Education.  
4. Of his laudable Profession.  
5. Of his happy Conversion from Heathenism unto Christianity, with the various occurrences in that his new Evangelical Life.    
As to the first, Isidorus confidently calculates the place of his Nativity to be Syria in Asia. when he writes that (Lucas Evangelista, Natione fuit Syrus) Luke the Evangelist was a Syrian, etc. But he is altogether silent in what City or Town this our Evangelist did first breathe; whereas Dorotheus (quoted by Theophylact) reports him to be born at Antioch, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) and to this Opinion Theophylact himself is pleased to subscribe in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And to the same does S. Jerome give his Judgement. Nor does Irenaeus deny it, when speaking of S. Luke, he thus expresseth himself— Ex Antiochiâ oriundus fuit medicus, etc. By all which we may safely conclude, that Saint Luke was born at Antioch, a City very eminently famous for many things, but especially for three: As  
1. Famous for their Loyalty, constantly paying their tribute of respect, reverence, and homage (justly due by the Laws of God, Nature, and Men) unto their Supreme Governors, always ascribing unto their Chief Magistrate, (whether Emperor or King,) all his titles of Honour, which Divine Providence had conferred upon him; as Johannes Antiochenus acquaints us out of his History, concerning Augustus Caesar, who (says he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. at Antioch was thus styled, Caesar, Octavian, Trophaeal, Augustus, the Mighty Emperor, etc. A precedent sufficient (one would think) for ever to silence and convince those Sectarists who dare rebelliously deny unto our Dread Sovereign, those honourable Titles which the Virtues and Prowess of His Noble Ancestors have merited in the Field, and the which God of his special Grace hath bestowed upon Him, and affixed as so many radiant Diamonds on His Royal Crown.  
2. Famous, for that Christ's Coronation Day on Earth, was first of all celebrated at Antioch, Acts 11.26. the Disciples were first called Christians at Antioch; whereas before Christ's Proselytes were commonly known by the appellation of Nazareans and Galileans (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as Suidas, and others, etc.) But afterwards, when the Gospel of Christ began to spread very much, and daily thousands were added to the Church, then, that Believers might the better be discriminated from Jews and Infidels, and that the World might plainly know, who, and what they were; they did at Antioch very solemnly, and in a kind of State, publicly assume unto themselves the glorious name of Christians; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 11.26 (which we translate Called) is usually taken in a State sense, even as Kings at their Coronations do use (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in State to be called and proclaimed Kings by their Champions and Heralds at Arms, with all their Titles. Not unlike, at Antioch Christ the King of Heaven and Earth, was solemnly and magnificently proclaimed, Supreme Head and Governor of the Christian Church, by Euodius, than Bishop of that place.  
3. Famous, in that Antioch was (as by History does appear) the Second City (Jerusalem being the First) which received the happy Government of Episcopacy; the Constitution of which Government is so highly commended, and all due obedience thereunto so necessarily and strongly urged by holy Ignatius, in almost all his Epistles, as that he does little less than Anathematise all those, who by their Schisms and Factions, plot to throw off the Yoke of that kind of Primitive Government, which certainly must be Jure Divino, if any thing, that hath an Apostolical and Primitive Sanction and Practice for its Foundation, can be so.  
Hitherto we have traveled in our Discourse to find out S. Luke's Native Country.  
2. In the next place we are to take cognisance of his Name, the which, if well considered, would afford (had we time) sufficient matter for a large Oration, especially if we call to remembrance that Names are  
Either for Indices to declare the Nature and Essential properties of things; as the three Names of God, Jehovah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Adonai, and Elohim; and so Adam taken from Adamah, his Mother Earth.  
Or else other while Names are imposed to be as so many Remembrancers of eminent Mercies and Deliverances already obtained. Thus Moses, so called from Mashah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifying his being drawn out of the Water by Pharaohs Daughter.  
Or thirdly, Names do ofttimes prognosticate the future eminency and worth of the person, and that something extraordinarily remarkable, is to be accomplished by him in the course of his life. Thus Joshuah and Jesus, the one foretelling that he should be the Saviour of the People of Israel from their Enemies; the other, that he should be the Blessed Saviour and Redeemer of the World. In like manner Solomon (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a Prince of Peace. Both names, to wit, that of Jesus, and this of Solomon portending, that by the first, sinners should be redeemed and saved from the wrath of God, in and through the Death and Passion, the Mediation and Merit of the Holy Jesus; and by the latter, that the Jews should enjoy Halcyon days of peace and tranquillity under the Reign of King Solomon.  
Now it is not very certain, for which of these three Reasons this our Evangelist was named Luke, though we find one of the Fathers to sit down satisfied with the last, he concluding, That God by his wise providence had ordered his name should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thereby signifying that in process of time S. Luke should become and Evangelist; and so with the Milk of the Gospel, feed Christ's tender Babes, that they might grow thereby; for thus the word Luke signifies (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Milk, if any credit may be given unto the Authority of Germanus, Archbishop of Constantinople, who giving a Reason why the Four Evangelists were named Matthew, Mark, Luke, and John, he thus bespeaks his Reader. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the third place follows his Education, which was honourable and ingenuous, not at all inferior to S. Paul's, who (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was brought up at the Feet of Gamaliel; and we read that S. Luke whilst he was in Ludi Literario, the place of improvement amongst his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Competitors, beset with Examples, as with so many Objects of Emulation, he did no way slacken his pace, but ever remembering the Poet's execration against Drones, scil. Occupet extremum scabies, mihi turpe relinqui est, He so husbanded his time, as that like Saul, among the people he soon surmounted his Fellows, and in a short while commenced Master of the Arts and Sciences, and became Professor of the Languages, Hebrew only excepted; for in that Language he was either wholly ignorant, or very much deficient, but superlatively excellent in the Greek. Lucas Evangelista Natione Syrus, Graeco eloquio eruditus, quem plerique tradunt Proselytum esse, & Hebraeas literas ignorâsse, etc. saith Isidorus. Further, as he was an exact Linguist, so he was also an acute Philosopher, and might well be reckoned (were he now surviving) chief among the Virtuosos. We know that sometimes a Man of a faithful tenacious memory, though of a very ordinary and shallow judgement, may arrive unto a great perfection in the Tongues, and yet be a mere Ignoramus in Philosophy, which in truth, is the chiefest and most noble part of Learning; for it is Philosophy that rectifies the Judgement, improves Reason, regulates the Affections, refines and sublimates the Intellectuals of a Man, as Hierodes of old hath well observed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That S. Luke was so great a Philosopher as the premises speak him to be, we have two sure Foundations to bottom our belief on: The first is the testimony of Theophylact, whose words are these. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which we may English thus, That Divine Luke, the Physician, was born at Antioch, and was eminent in Philosophy; for who knows not that the Philosophers at first were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Philosophy itself was (as here by Theophylact) named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which we see S. Luke had arrived unto a full maturity, for he was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) styled the Great Philosopher? The other Argument to persuade us into a belief of his great experience and knowledge in all kind of literature, especially that of Philosophy, is taken from his practice of medics, unto the right management of which Art, is necessarily required the highest attainment in Philosophy  
4. And this leads us unto the fourth consideration, which was his laudable Profession, to wit, Physic; an art so noble, so honourable and ingenuous, as that your present Orator being at a nonplus, pleads an inability to express its just encomiums; and therefore of necessity must pass it by with an & caetera.  
But yet that we might not petere principia, it is granted on all hands and backed with the ipse dixit of the holy Scripture, that Luke was (pardon the expression) one of the College of Physicians, for Colos. 4.14. Luke the Physician salutes you. So that what before he had learned in the Theory, that he now makes good use of in the practice; and truly practice, is the end of most (if not of all) Knowledge. The theoretical part of Learning being lodged only in the Intellect, serves merely for the information of the Judgement; whereas the practical hath an influence on the whole life, and appears in every individual action, and is sui Communicativa, and so promotes and advances, not only the single persons own good; but also very generously the good of others. Therefore what the Philosopher makes to be the end of Ethics, S. Luke here makes the same of Physics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And the Orator, Scientia virtutis non facit virum bonum, sed actio secundùm virtutem. The Reason is plain, because Omnis laus virtutis in actione consistit. It is not the knowledge, but the practice of Virtue, that ennobles a Man with the title of Virtuous; for as the Philosopher notes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None merits the Appellation of Good, but he who does Good; and therefore S. Luke knowing as much, no sooner hath he attained unto a maturity in the Theory, but (that he might lay forth his talon to the best advantage) improves the same by his continual practice, especially of Physic. And this might well be added further to complete our panegyrics of him, That he was no sour, crabbed, cruel-hearted Physician, who to make experiment, will sometimes put a period to their Patients sojourning here on Earth, and send them to Heaven sooner than Nature intended: But he was clothed with meekness, love, candour, and humanity; all which gave him such footing and ground in the hearts and affections of his Patients, that at length he is styled by way of eminency (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Luke the Beloved Physician, Col. 4.14.  
5. In the last place, let us take notice of his Conversion unto Christianity, with the various Appendices of that his new Evangelical Life.  
Happy Providence! Saul is Christened Paul; Luke the Physician, is by the Spirit of Adoption, become S. Luke the Evangelist: He that cured others, is now in mercy cured himself; and of an Heathen, made a Christian: But it is under debate who was the happy instrument in God's hand, of effecting so glorious a work.  
Some (as Epiphanius writes) attribute his Conversion immediately unto our Saviour himself, and affirm, That Luke was one of the Seventy Disciples sent forth to Preach; but it is humbly conceived, Truth cannot consist with this conjecture, in as much as it is evident, That either S. Luke did not exist in our Saviour's time; or if he did, yet that he never had the happiness to see him in the Flesh, nor ever was he an eye-witness unto to any of his Miracles; the which certainly he would have been, had he been one of the Seventy. But what need we dispute this matter any further, seeing himself hath decided it in the Negative, in his Prologue to Theophilus? S. Luk. 1.1.  
Others ascribe his Conversion unto the powerful Ministry of S. Peter, who whilst Bishop of Antioch, had Luke for one (say they) of his Catechumen, which were some times adult, as well as young persons, and instructed him in the Fundamentals of the Christian Faith. Hence it is that S. Basil, Orat. 25. calls Luke the Disciple or Scholar of Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
But the third opinion seems to be the truest, and it is that of Tertullian, in his Fourth Book against Martion; which Heretic endeavoured to invalidate the Gospel of Saint Luke: There our Author maintains, That Luke was after our Saviour, and most of the Apostles, Certè tantò posterior, quantò posterioris Apostoli sectator Pauli sine dubio, etc. Tertul. in Martion. And in the following words he entitles Paul to be Illuminator Lucae, The Converter of Luke; for so Pammelius interprets that phrase, and seconds it with this reason, Quòd fidei lumen Lucae insinuerat, etc. because Paul instrumentally had conveyed the light of Faith, and sound Religion, into the dark and blind understanding of Luke, who before was alienated from the Life of God, by reason of that Cimmerian darkness, ignorance and spiritual blindness that was in him naturally; but now by the safe convoy of S. Paul's Doctrine, he is entered into the marvellous Liberty of the Children of God. So then you may now behold S. Luke as a Tree transplanted by Gods own hand into a better Soil; and therefore let us go and see what Fruit he brings forth. Is he a barren fruitless Figtree? Verily, no such matter; for, Plantae translatio est plantae perfectio, according to the Herbalists Maxim. This our new Convert is as full of Christian works as of words; do we but narrowly observe him, and we shall ever find him, Remis incumbentem, diligent in the practice of Religion: As he professeth Christ, so he lives Christ. He is not like some late Enthusiasts, who talk much of Religion, and have their mouths full of Divine, Seraphic Discourses; but they are (vox & praeterea nihil) only an empty sound, little or nothing of Works of Charity, and true Piety appearing in the whole current of their lives. Such as these are the Trees full of Blossoms without Fruit, that are reserved to cursing. These are they who pretend to a newer Light, than is revealed in the Gospel; and to a new way of greater purity and sanctity than ever yet was found out: But in their lives and actions, are as full of black spots as others. These are they, who, as so many Drones, in the Hive of God's Church, only buzz and make a noise, but bring in no Honey, nor bring forth any Fruit meet for repentance; no ways beautifying and adorning the Gospel, which they profess, with holy circumspect lives and conversations. Such as these open the mouths of Turks and Pagans to blaspheme, and scandalise Christianity itself.  
But, God be praised, it is otherwise with our Evangelist S. Luke; for no sooner does he know his duty, but does it, and adds double diligence to work out his salvation with fear and trembling. We no where read that he ever was idle; for whilst an Heathen he spent the Golden Sands of his fleeting time in doing good to the Bodies of Men; and when a Christian, he is not come to a quietus est; nor does he sue for a Writ of Ease, but moving in an higher sphere, doubles his diligence, and spends his precious minutes in doing good, not only to the Bodies, but also to the Souls of Men: So that with the one hand, like the charitable and tenderhearted Samaritan, he pours Oil into the wounds of the distressed Levites; and with the other, he applies the Balm of Gilead, and many rich Evangelical Salvoes to the Plague-sores of men's hearts. He does not vainly boast of his Faith, as the Gnostics of old, saying, I have Faith, but demonstrates the same by his good Works; for he well knows, that although good Works are not a sufficient ground for Confidence, nor a sure foundation for Faith; yet they are certain evidences of it. As S. Jam. 2.18. I will show thee my faith by my works. And S. Bernard, Bona opera sunt spei quaedam seminaria, charitatis incentiva, non fiduciae fundamenta, etc. Comfort may be increased by good works, though not built upon them; they do manifest an interest in Christ, though not merit any. Clemens Alexandrinus hath noted well that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. By grace we are saved, but not without good works; and therefore S. Luke does wisely join Faith and Works together; for Works without Faith are of no value, and Faith without Works, is dead being alone, S. Jam. 2.20. He is well advised, that happiness is not entailed upon the knowledge of our Masters will, but on the doing of the same. If ye know these things, happy are ye, if ye do them, S. Joh. 13.17. Herein he directly treads in those blessed steps, and walks in that narrow path of holiness which his Saviour had chalked out for him. And as Christ, so he, was famous for works of Piety, and true Charity; nay, to raise our encomium of him a little higher, This our Evangelist had by his holy exemplary life in his Christian station, acquired unto himself such renown and honour, as that his fame echoed throughout the Christian World: Witness Ignatius in his Epistle unto the Ephesians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
Further note we, that S. Luke spent his time after his Conversion chief in  

1. The Ministry.  
2. Or in Writing.   
1. First in doing the work of an Evangelist, giving himself wholly to the fulfilling that his Ministry which he had received. Though by the way we cannot forget his modest unwillingness at the first, to take upon him so great, so weighty an office, as is the Ministerial Function: Such was his Christian humility, and self-denial, as that he was hardly persuaded to put his hand to God's Plough. But yet let none think that this his averseness did spring from a desire to live in idleness, and to make provision for the flesh, to fulfil the lusts thereof; for he was not ignorant, that the slothful servant was to be beaten with many stripes; but rather impute it unto an holy jealousy of his own insufficiency, which, without doubt, was the only obstacle and remora in his way to holy Orders. The same unwillingness we read in Isidorus, to have been in S. Mark before his Ordination.  
Nor secondly, may we (without injury to his pious memory) pass by his uncessant painstaking and diligence in the Ministry: For after once his clouds of fear were dissipated, his doubts resolved, and his spirit animated and steeled with courage, he enters the list, he fights the Lords Battles (more Romano) undauntedly; and overlooking all worldly concerns, as of less moment, he makes the Preaching of the Gospel to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his chiefest concernment.  
And thirdly, most remarkable is his constancy. Neither the frowns of adversity, nor the smiles of fortune, nor any Syrenical charms or allurements of prosperity, could ever draw or court him off from his duty. He is not like Lot's Wife, that he should look back; nor to Demas, that he should, through an inordinate love of the World, forsake Paul, whose Son he was in the Faith. No, though all had forsaken him, yet not Luke, for, Only Luke is with me.  
In the Verses antecedent to the Text, is laid down the apostasy and back-sliding of some who professed Christianity, and in particular, of Demas, who had forsaken Paul, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, More a lover of Money, than of God. And as for Titus, the necessitous affairs of the Church had caused him to hoist Sail, and steer his Course unto Dalmatia: The like Summons had Crescens into Galatia, or rather Gallia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Epiphanius supposeth. So that only Luke is Paul's constant associate and companion, forsaking all others, he adheres close to Paul, Omnia postponens, Apostolum semper secutus est, saith S. Ambrose. And the Translator of Saint Jerome into Greek, affirms, That (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Luke attended Paul in all his voyages, until they both safely arrived at Rome, the then Metropolis of the World; and whilst Paul sojourned at Rome (being detained there as a prisoner) it is very probable (as may be gathered out of Epiphanius) that S. Luke left him there for a while, and traveled with Crescens into France, where (our Author says) he did make his chief residence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there Preached the Gospel: But Gregory Nazianzen, allotting unto every Apostle and Evangelist his several and proper Diocese, gives unto Luke Achaia; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But these things are disputable, and therefore let us return back to Rome, where whilst S. Luke was resident, he spends part of his time in Writing; for being commanded either by Peter or Paul, or rather (as Chemnitius believes) by both, he compiles the History of our Saviour, which is called The Gospel of Luke; and another Book, entitled, The Acts of the Holy Apostles. Both he wrote in opposition unto those two grand Heretics and Forgers of Falsities, scil. Merinthus and Cerinthus; which latter held Christ's Kingdom to be Earthly, and full of carnal pleasures, consisting in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Meats, Drinks, and the like, after the mode of the Turkish and Mahometan Terrestrial Kingdom; yea, he was so notoriously wicked, as that S. John seeing him come into the Bath when he was bathing, hastily ran out, fearing lest he should tempt Providence, to cause the Roof to fall down upon him, or the Earth to open and swallow him up, in case he should presume to stay and be in the same place with such an Heretic and Blasphemer, as then Cerinthus was accounted. Against these two (Cerinthus and Merinthus) it is said, that Saint Luke wrote, that so the Gospel, in its purity and verity might be transmitted down to posterity; whereas, had Saint, Luke lived in silence, the Christian World would have been imposed upon, and a false Gospel ushered in by these Heretics, instead of the true one, as appears by a story S. Jerome quotes out of Tertullian, in his Catalogue of Ecclesiastic Writers, which is too long to be repeated here.  
Moreover, it is worth our noting, that, if S. Luke had desisted from writing, than many excellent truths necessary to be known, would have been concealed, such as Peter's miraculous Releasement out of Prison, by the assistance of an Angel: As also the Generation of John the Baptist; the Angels Advent unto the Virgin Mary; Elizabeth's and Saint Mary's Hymns; the Angels appearing to the Shepherds; the Doxology of the Heavenly Host; Anna and Symeons' Testimony of Christ; the Parable of Dives and Lazarus; of the Publican Zacheus; the Crooked Woman; of the Ten Lepers: As also of the Pharisee and Publican going up to pray; and of the unjust Judge, who feared neither God nor Man. Et alia multa sunt quae inveniri possunt à solo Lucâ dieta esse, etc. Irenaeus adversus Haereses. Nor is this the only commendation of S. Luke, That he hath thus communicated more to Posterity, than the rest of the Evangelists; but also we may add one Flower more to the Garland of his praise, to wit, this, That he hath not only done all well, but also all so excellently, as that (Res gestas non narrare, quàm suis coloribus depictas omnium oculis praeponere videtur) he hath so exactly delineated, and (as it were) to the life painted out the History of our Saviour, and the Acts of the Apostles; as that (Apud multos Pictoris nomen obtinuit) by many he was called The Painter. From whence some did fancy, that the Images of our Blessed Saviour, and of the Virgin Mary, were by S. Luke first Limned and Painted out; the which two said Images, some superstitious persons pretend to have kept unto the days of Irenaeus.  
Hitherto we have beheld this Bright Planet running his race through the Christian Orb, illuminating the dark corners of the Heathen World with those Beams of Evangelical Light which he had borrowed from the great Luminary of Heaven and Earth, even from Jesus Christ, the Fountain of Light. Hitherto we have seen him shine gloriously, even as the Sun in his full Meridian.  
But now to show the mutability of all created Being's, this shining Planet is at length totally eclipsed by the interposition of the Opace, Dark Body of Death. And no wonder; for when a Man hath laboured hard all day, and finished his work, it is but reasonable that at night he should go to rest.  
And this leads us to speak a word of his Death, which was 

1. Timely.  
2. Natural.    
1. Timely, for when the Sun had run his Annual course, Fourscore and four times over his hoary-head (as S. Jerome reports) he then, and not before, is mowed down by the impartial Sith of Death, and as a Sheaf of Corn fully ripened, richly laden, he is carried by the Harvest-Men (the Good Angels) into Christ's Barn.  
2. Secondly, As his Death was timely in good old age, so it was kindly and natural, not violent. Nothing but the multitude of years (a burden too heavy for spent and fainting Nature) bows down his aged head. He is not carried up to Heaven in the Fiery Chariot of Martyrdom, but rather the old cracked Vessel of his Body, springing a Leak, suffers Shipwreck, and is lost in the midst of an Ocean of Humours incident unto Old Age, where as his ever Blessed Soul (the Passenger within) swims safe through the Waves and Billows of this troublesome World, unto the happy Land of Canaan, and is lodged in Abraham's bosom for evermore.  
And what now remains, but that we attend the Corpse of this deceased Saint unto his Grave, which is in Ephesus; for there he was buried. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Theophylact informs us. But S. Jerome makes Achaia, and Isidorus Bythinia, to be the Stage on which Death acted this Tragedy, and cut asunder the Thread of his Life. Whether this or that opinion be truest, we will no longer dispute, only in this we are assured that they all agree, to wit, That S. Luke was twice Interred, and had two honourable Funerals: The first was immediately after his Death; the second was in the time of Constantine, who in the twentieth year of His Reign, did out of honour to S. Luke, take up his Bones, together with the Bones of the Apostle S. Andrew and Timothy, and caused them to be carried (as were joseph's unto Canaan, so theirs) unto Constantinople; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Where 〈…〉 nobly Interred them, and then left them to rest until the last Trumpet shall sound, and summon all Flesh to appear at God's Tribunal, where shall be rendered unto every Man according unto the works of his own hands.  
And now that we may be healed of all our Spiritual Diseases, and so live on Earth, as that we may hereafter live in Glory; and there with S. Luke, and the whole Choir of Heaven, sing forth to all Eternity, the Hallelujahs and Praises of our Creator; let us devoutly pray in the words of our Church, and say,  
Almighty God who called'st S. Luck the Physician, whose praise is in the Gospel, to be a Physician of the Soul; May it please Thee by the wholesome Medicines of his Doctri●● 〈…〉 of our Souls, through th●… 〈…〉 Christ our Lord. Amen.  
Gloria Deo.  
FINIS